Exploration of the Satipatthana Sutta

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Copyright of this Exploration

Copyright 2008 Manapa Bhojanadhikari (David Spenser)

For free distribution only.

Copyright of Main Works and Edition Used

Copyright 1995 Thanissaro Bhikkhu.

Access to Insight edition 2008 (Revised: Monday 2008-03-24)http://www.accesstoinsight.org/tipitaka/mn/mn.010.than.html

For free distribution.This work may be republished, reformatted, reprinted, and

redistributed in any medium. It is the author's wish, however, thatany such republication and redistribution be made available to the

public on a free and unrestricted basis and those translations andother derivative works is clearly marked as such.

Map Copyright 2008 Anandajoti Bhikkhu

Word Counts

Access to Insight edition including copyright information 3296 words

This Exploration in it entirety 15556 words

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CONTENTSFRONT & BACKCOVER SAMPLES 1

COPYRIGHT 2

CONTENTS 3

ACKNOWLEDGEMENTS 4

ABOUT THIS EXPLORATION 5

INTRODUCTION 7

THE EXPLORATION 9

INTRODUCTION 9

ABSTRACT 10

FOURFOUNDATIONSOF MINDFULNESS 14

BODY 17

PLACEOF PRACTICE 17

KNOWINGTHE BODYTHROUGH BREATHING 18POSTURESOFTHE BODY 21

CLEARLY KNOWING OURBODILY ACTIONS 22

REFLECTIONOFTHE PARTSOFTHE BODY 23

REFLECTIONOFTHE 32 PARTSOFTHE BODY 23

REFLECTIONOFTHE PROPERTIESOFTHE BODY 24

MINDFULNESSOF DEATH RECOLLECTION 25

FEELINGS 28

TYPESOF FEELINGS 28

WHERE FEELINGS ARE 28

MIND 31

TYPESOF MIND STATES 31

MENTAL QUALITIES 33THE FIVE HINDRANCES 33

CLINGING 35SENSES 36

SEVEN FACTORSOF AWAKENING 38

FOURNOBLE TRUTHS 39CONCLUSION 41

ASSURANCEOF ATTAINMENT 41

TIME FRAME 41REMINDEROFTHE FOUNDATIONS 42

CONCLUSION 43SUMMARY 44

MAP 46SELECTED BIBLIOGRAPHY 47

NOTES 49

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ACKNOWLEDGEMENTS

I wrote this Exploration for myself, but decided to start this project due to the

Insight Practice Yahoo! Group, which has a Sutta Study section.

I would like to thank all Members of Insight Practice who helped me with the

sections of the Sutta when I needed assistance, also all members who I converse

with on different topics for their assistance in helping me understand the

Dhamma more, and more fully.

Another Yahoo! Group that has helped is dhamma-list whose owner is a member

of Insight Practice, and invited me to join, and discuss the rough draft of the

Exploration there.

Dhamma Wheel discussion forum has also helped in many of the same ways thelast two groups have helped me.

My Mother who helped with the Grammar, as well as more ways than I could

possibly mention.

My Partner Suzanne who has encouraged me and changed my life.

My first Teacher of Dhamma Michael Kewley, whose lessons have been

invaluable,

The Website Access to Insight for providing a free source of Suttas, books and

many more things related to the Dhamma-Vinaya.

Finally yet importantly Thanissaro Bhikkhu, whose translation and translations

were used for this work, and were invaluable.

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ABOUT THIS EXPLORATION

Wherever I have referenced a Sutta, I have used Thanissaro Bhikkhus

translation unless I have stated otherwise. This is solely because I am using

Thanissaro Bhikkhus translation for the main text I am forming the Exploration

around, so I feel it is only appropriate to use his other translations wherever

possible, from Access to Insight, which is a great resource for Theravada Texts

I have added my own interpretation of what the title of the sections &

subsections are in a larger font size, as well as break certain sections down into

their components. I have also endeavoured to use Thanissaro Bhikkhus

translation of words instead of the ones I am more familiar with so referencing

the specific sutta is made easier.

As I have not introduced the sections & subsections I have added a short

explanation as an endnote where I felt it appropriate, to explain the section or

subsections topic. These have also been used to explain where I obtained

information.

On the various occasions where a formula is repeated within the Subsections and

the Translator has stated this, with the only difference being the specific word/s

(such as in the Sense Media subsection Eye becomes Ear etc.) I have not

attempted to put up a fuller version of the Sutta and explore each area in that

manner.

Because Pali has many ways of expressing the conjunction "and," ThanissaroBhikkhu has chosen to make frequent use in his sutta translations of the

ampersand (&) to join lists of words and short phrases, while using the word"and" to join long phrases and clauses.

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Abbreviations

DN Digha Nikaya the "long collection"MN Majjhima Nikaya the "middle-length collection"

SN Sammyutta Nikaya the "grouped collection"

AN Anguttara Nikaya the "further-factored collection"KN Khuddaka Nikaya the "collection of little texts"Iti - Itivuttaka This Was Said (by the Buddha)

Dhp - Dhammapada The Path of DhammaSn - Sutta Nipata The Sutta Collection

About Thanissaro Bhikkhu

Thanissaro Bhikkhu, AKA Ajahn Geoff (Geoffrey DeGraff)(1949-) is an

American Monastic Ordained in 1976 into the Kammatthana Thai ForestTradition of Ajahn Lee through his teacher Ajahn Fuang Jotiko. Now the Abbot

of Metta Forest Monastery (Wat Mettavanaram) California, which he helped tofound in 1990 with Ajahn Suwat Suwaco.

Thanissaro Bhikkhu has translated hundreds of suttas as well as numerous booksby teachers of the Forest Tradition; many can be found free of charge on the

Access to Insight website.I Chose Thanissaro Bhikkhus translation of this sutta as it is a gift of dana, and I

feel through what I knew, and know now about the pali texts, through readingother translations, and about the pali language, that it is just as good as any

others translation. Because Thanissaro Bhikkhus native language is English(US), it captures some of the nuances of modern English, which is

understandable by any English speaker while at the same time remaining true tothe essence of the original.

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INTRODUCTION

When I began this project, I had some preconceptions of the Sutta, what it was

about and what it was saying, so when I started to look at information about the

introductory section, and other sections I looked at other Translations and

noticed although they were translating the same title the rendering was different.

Normally when we talk of the Satipatthana Sutta in the English language we say

the Foundations of Mindfulness, but as the title of this translation I have used,

translated it as Frames of Reference. This puzzled me as the translations tend to

be almost identical with slight differences on some words due to their wide

encompassing meanings, so words such as dukkha could be stress, as rendered in

this translation or it could be rendered as suffering, unsatisfactoriness, or one of

many other words used, but satipatthana seemed to be a word with a quite

definite translation, partly due to the content of the Sutta, and partly due to mylack of knowledge of the Magadhi1 language, but in my search for further

understanding I realised no one translation is correct or incorrect, but they are

both correct and incorrect as they are different languages.

Satipatthana can be broken down in two different ways. Sati-patthana(foundation of mindfulness), or Sati-upatthana (presence of mindfulness), and as

etymologically upatthana is found more distinctly in the Sanskrit equivalent,2 as

well as within the suttas, it can be logically asserted that Sati-upatthana is thecorrect manner in which to understand the word, but this doesnt discount the

sati-patthana breakdown entirely, as both methods of translation used at differentpoints in this sutta could give both an easier reading, and make the text more

understandable.

There are four reasons why it is said there are four satipatthanas

The foundations of mindfulness are

1. Ardent2. Alert

3. Mindful

4. Putting aside greed & distress with reference to the world

The references of mindfulness are

1. Body2. Feeling

3. Mind

4. Mental Qualities

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What we are to look at is1. Unclean

2. Stress

3. Impermanence

4. Non-self

What will be realised by this practice is the Four noble truths1. There is Dukkha2. Dukkha starts with Clinging

3. Dukkha ends by letting go4. The way to end Dukkha is the full development of the

Eightfold path

In this exploration I have looked at satipatthana or as I like to think it should be

translated, foundations of mindfulness with reference and in doing this I feel Ihave discovered for myself

WHAT THE BUDDHA TAUGHT

However, what did the Buddha teach?

In the Dhammapada, verse 183 it says

The non-doing of any evil, the performance of what's skilful, the

cleansing of one's own mind: this is the teaching of the Awakened.

This verse is saying if we have mindfulness of what is going on, we will cease to

do evil or unwholesome acts. Things that are not conducive to reaching

enlightenment. Therefore, we will start to do more and more things that will be

conducive to enlightenment. This will purify the mind of the attachments to the

habits, which are not conducive to enlightenment. That is the teaching of all the

Buddhas, and are realizable in the Here and Now, or if there be any remnant

of clinging/sustenance non-return.This sentiment is mirrored in Dhp Verse 274 & 275

Just this is the path there is no other to purify vision. Follow

it, and that will be Mara's bewilderment. Following it, you put an

end to suffering & stress. I have taught you this path having known

for your knowing the extraction of arrows.

This shows the emphasis the Buddha placed on the practice as a whole, in all its

forms on the middle path.

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THE EXPLORATION

[Introduction]

I have heard

I have heard3as it has been translated here indicates this is an account of whatthe Buddha said from the memory of Ananda who was both the Buddhas

personal attendant for the last 25 years of the Buddhas life, and his cousin. TheBuddha taught for 45 years, but for the first 20 years had no permanent

attendant, and Ananda only took the position with the agreement that he

Had the right to accept any invitation for the Buddha,

Can go to the Buddha at any time with doubts for assistance

Can bring to the Buddha a devotee who has travelled far to see the

Buddha and

Have repeated to him (Ananda), any teaching he was not there to listentoo.

This is why many of the suttas are recounted by Ananda, and not another monk,

or follower!4

That on one occasion the Blessed One was staying in the Kuru country. Now

there is a town of the Kurus called Kammasadhamma.

This passage gives details of where the Buddha was at the time, the discoursetook place, which is a market town called Kammasadhamma in the Kuru

country.

The Kurus Kingdom roughly corresponded to modern Delhi Thanesar, and thegreater part of Upper Gangetic Doab and having the rivers Aruna, Ashumati,

Hiranvati, Apaya, Kausiki, Sarasvati and Drishadvati or Rakshi go through theland and borders.5 Although6 the territory of the Kurus was a single contiguous

domain, by taking into consideration its many villages and market-towns, andPrinces it is commonly referred to by the use of the plural form "Kurus".

Kammasadhamma literally means Action of good Dhamma.

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[ABSTRACT]

There the Blessed One addressed the monks, "Monks."

The majority of the Buddhas teaching were to monks, and aimed at monks!

Something that is forgotten, or taken for granted at times by lay followersespecially in the west. Although the Buddhas Path is not elitist, it can seem as

though it is at times when we see so many Suttas where the Buddha isaddressing Monastics.

Although the word Monk is used in translations, the actual term is Bhikkhu,

Bhikkhuni being the female equivalent, which means beggar or more literallyone who lives on alms. The Bhikkhus takes 227 vows, and the Bhikkhunis take

311 vows, these vows being in the Vinaya Pitaka, and called Patimokkha forboth Male and Female monastics (or Samana which means renunciate), whereas

the Lay followers live by 5, but can choose to live by 8 precepts (Anagarika),and those training to be monastics (Called Samanera (Men) Samaneri (Women)

which means small renunciate) take on 10 precepts.7

The rules for the fully ordained Monks and nuns are a framework for how thecommunity will best function in relation to itself and its lay supporters, and the

behaviour which is fitting for its members.

The Dhammapada Verse 362 may give an indication as to whom, or moreprecisely what qualities people have which the Buddha saw as belonging to a

monastic.

Hands restrained, feet restrained, speech restrained, supremelyrestrained delighting in what is inward, content, centred, and

alone: he is what they call a monk.

So it is possible the Buddha would call, or consider any who followed theMiddle Way diligently a member of the Sangha, and as the five things that

weaken the training8 are the things we are asked to refrain from in the lay precepts shows someone can be considered a true follower of the Buddhas

teachings if they observe even the least amount of vows, and a monastic if theylive being supremely restrained delighting in what is inward, content, centred,

and alone.

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"Lord," the monks replied.The Blessed One said this: "This is the direct path for the purification of beings,

This is the direct path could indicate that the path is not just a formal sitting

meditation but a method of life as well, and another teaching of the Buddhas, the

four noble truths, but more precisely the fourth noble truths that of the eightfoldpath would be referred to here.

The noble eightfold path9 encompasses actions of body, speech and mind, andthe training of wisdom, morality, and concentration, which is cultivated in

formal meditation sessions and expanded into daily life.

The Pali word bhavana is not directly translated with meditation, but translatesmore precisely as cultivation or development. We cultivate the wisdom, the

concentration, and the morality while sitting, and testing or living it in our day-to-day lives.

What would be the use of practice, which purifies if it is based on the condition

of a formal meditation setting? This question brings up a line which appears alittle later in this sutta and is repeated regularly.

He remains independent, unsustained by (not clinging to) anything

in the world. This is how a monk remains focused on the body in &of itself.

This line would also appear to be relevant here as a path that is conditioned

needs sustaining, so in order for the path to be unconditioned it has to be self-sustaining, or not conditioned by outside factors, or circumstances from itself.

Mindfulness should be placed once developed, so Satipatthana is not sustainedby the object it is focused towards, but sustained by the practice of moment-to-

moment mindfulness itself.

Purification of beings refers to the cultivation of morality, which has four aspects

here

Regards to the precepts

Regards to the four requisites10

Purity of livelihood

Restraint of the senses

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The cultivation of morality is the part of the eightfold path of right speech,action, and livelihood, which are all covered in these four aspects, and restraint

is part of the requisites, and senses, as well as part of the lay precepts, and canplay a part in livelihood with the duties an employer or employee has to the

other.11

Morality also comes naturally with mindfulness, and encourages the cultivationof mindfulness.

For the overcoming of sorrow & lamentation, for the disappearance of pain &distress,

This line is a reference to the four noble truths, stress12 and the elimination of

stress as well as the eight worldly conditions, which are navigated between inthe fourth noble truth.

The Eight worldly conditions are gain/loss, status/disgrace, censure/praise,

pleasure/pain,13 these four pairs are things we want, and do not want, butreceive. We can want to gain financial independence, but loose everything, or

fear loosing what we have so sorrow & lamentation, pain & distress arisebecause of this fear. If we are not looking for one or the other, loosen and break

free of the grip of ego we overcome sorrow & lamentation, pain and distressdisappear, and the right method has been attained, so when we attain right

method by letting go of the ego, or attachment to a self we realise the unbinding.

For the attainment of the right method, & for the realization of Unbinding

Right method here is referring to the noble eightfold path, and unbindingis the

end result of this path, nibbana, or the realisation of the fourth noble truth (in thelast section of this sutta) which is the noble eightfold path.

The Four Noble Truths,14 which are

The noble truth of stress

The noble truth of the origination of stress

The noble truth of the cessation of stress

The noble truth of the way of practice leading to the cessation of

stress

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Spell out the path we are living in (that of the ego, or what we attach to as

ourselves), and the way to unbinding, or freedom from stress which is rightmethod, or the eightfold path, the fourth noble truth.

The four noble truths are individual and connected, but should not be thought ofas one. They are the way things are, in this moment the arising and passing ofeach Body, feeling, and mind state, the Anatta, Anicca, and Dukkha of life and

the way which leads away from them.

This line is saying that the noble eightfold path which can be divided into threeareas is the right method, and for the realisation of unbinding, this path should

be taken.

Wisdom (Pali:

paa)1. Right view 2. Right intention

Ethical conduct (Pali:sila)

3. Right speech 4. Right action5. Right livelihood

Concentration (Pali: samadhi )

6. Right effort 7. Right mindfulness8. Right concentration15

Satipatthana, the four foundations of mindfulness are mentioned in number 7 as

right mindfulness, and next is number 8 right concentration, which the jhanas16

have a role in and is an aid in the maintaining of the four foundations along withthe sixth fold of right effort, which is part of mindfulness as Ardent.

When the method of the noble eightfold path is correct, this brings on the endresult of unbinding or an extra two folds of the path form, namely rightknowledge and right liberation.

The Buddha also reinterpreted teachings prevalent at the time to fit the practice

he discovered or rediscovered17, and within the suttas there are topics notexclusively Buddhist, but certainly spoken about by the Buddha, and often used

as meditation objects within Buddhism, so could, or should be a meditationobject the foundations of mindfulness are referencing in regard to the last section

Mental Qualities.

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One such topic is the brahma-viharas which can be translated as sublime

attitudes, divine abodes, or sublime states.18 The sublime attitudes start withmetta19, or in English good will or loving kindness, and go deeper into this with

karuna - compassion, mudita - appreciative joy, and link back to the noble

eightfold path with upekkha - equanimity, which is balance and can be seen asstaying on, or living the middle path, which the Buddha called the nobleeightfold path.

The practice of these could be seen as part of the right method, or as a part of

right mindfulness as good will is something to be resolved in mindfulness of,20and as one of the sublime attitudes links with the others, so from both sides of

the list the sublime attitudes have a connection with this sutta.

[FOURFOUNDATIONSOF MINDFULNESS]

In other words, the four frames of reference. Which four?

"There is the case where a monk remains focused on the body in & of itself ardent, alert, & mindful putting aside greed & distress with reference to the

world. He remains focused on feelings... mind... mental qualities in & ofthemselves ardent, alert, & mindful putting aside greed & distress with

reference to the world

This is the last passage of the abstract part of the sutta, which tells us that this

sutta is going to teach us what to do, the end result of following the main areasof the Sutta, namely how to use the foundations of mindfulness in reference to

the Body, Feelings, Mind, and Mental Qualities.

It is also important to keep in mind the words used here, as it says focused on

body, feelings, mind, and mental qualities in & of itself, not focused here orthere in the. but on the whole. be it the body, feelings, mind, or mentalqualities. There is another quality here in this phrase that of direct experience,

not theoretical pondering of the body, feelings, mind, or mental qualities,looking at what is present in this moment not what could be present.

Again mention of the eight worldly conditions with greed being the four

favourable conditions and distress being the four unfavourable, so when it sayswith reference to the world it mean being balanced having equanimity not being

pulled from one extreme to the other, following the noble eightfold path.

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It may be strange that the words used (greed and distress) are for both the

Favourable and unfavourable sides of the eight worldly conditions, but greed arethe things we want and distress are the things we dont want, no matter how

subtle the want for the thing to be near or far is.

The first line is also reworded at the beginning of each section to fit and start thesection on how it is done. These could also be something similar to notes taken

in a meeting, a reminder of the larger part added later by the compilers for easein remembering the sutta, so that all the meditator has to do is remember the

section they are referencing the four foundations of mindfulness on to rememberthe passage.

If we look at the first three of the four foundations of mindfulness.

Ardent means dedicated

Alert means watchfulMindful means keeping to mind, or remembering

Therefore, the four foundations are us being dedicated to watching the mind

while recollecting what the object of meditation is,21while putting aside greed &distress with reference to the world. This could be seen in another way, as the

dedicated reflection of watching any and all situations, experiences, and states ofmind, in order to stay on the eightfold path.

Alert22 is also translated as clear comprehension and can be seen as discerning

between our perception and what is, the watching of impermanence and seeinghow we perceive it.

Putting aside greed & distress with reference to the world is described as letting

go, but another way of saying this is relaxing, or put down your burden. Whenyou see tension or an urge to control, or the controlling of the meditation object

you simply relax. This is something to be mindful of in the context of keeping

to mind, but it also has a reference to the eight worldly conditions, which

reminds us of the middle path so it also could be said that the line could be

understood as a dedicated watchfulness of staying on the middle path, this is

echoed in Buddhas Advice to his Son Rahula, where Rahula is advised to

repeatedly contemplate before, during, and after bodily actions, verbal actions,

and mental actions.23

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The world mentioned is related to the all of the sabba sutta 24 which is the eye& forms, ear & sounds, nose & aromas, tongue & flavours, body & tactile

sensations, intellect & ideas. The world is described as something whichdisintegrates,25 and the guardians of the world are conscience & concern for the

results of unskilful actions,26 so the qualities of the world are greed, aversion,

and delusion,27

which is the attachment to the eight worldly conditions, so whenworld is used in this sutta it is referring to the whole self which is notenlightened and still has defilements left.

Good will or Metta is also relevant in the setting aside of the eight worldlyconditions, which can involve balancing out the negative influences which arise

at any time of the day. The use of good will here could be as a reminder, or acounter balance for ill-will arising due to memories of events during the day, or

further in the past which break our mindfulness during a formal session, or asthings happen during the day, which at the time bring the arising of anger, ill

will, and other emotions.

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[The Four Foundations with Reference]A. Body - [Kayanupassana]

[THE FOUNDATIONSOF MINDFULNESS REFERENCINGTHE BODY]

"And how does a monk remain focused on the body in & of itself?

A1 [PLACEOF PRACTICE]

[1] "There is the case where a monk having gone to the wilderness, to the

shade of a tree, or to an empty building sits down folding his legs crosswise,holding his body erect and setting mindfulness to the fore [lit: the front of the

chest].

We are given here a recommendation as to where it is appropriate to formallymeditate and how we should posture ourselves both mentally and physically.

Part of the physical side of the instruction says we should sit with our legscrossed, this was a common way to sit in the Buddhas time and culture,

however in todays time and culture many of us find that using this method canbe very uncomfortable and causes pain, so variations of sitting postures have

developed, but the crossed legged posture is more conductive to sitting with the

body erect than any other posture without a prop so would have been mentioneddue to this.

The sitting crossed legged posture though is not the most important part of these

words, although holding the body erect is necessary. The important part is the

advice that it should be a secluded place, somewhere sheltered from the

elements, that provides some protection from worldly disturbance, but the line

gone to the wilderness, to the shade of a tree, or to an empty building could also

refer to our mind states, as well as physical locations. Wilderness being our

minds free from distractions, empty, the shade of a tree, or the root of a tree

being the mind grounded, being ardent, alert, & mindful, and the empty

building meaning the mind dwelling in a manner so that mindfulness can be

cultivated or putting aside greed & distress with reference to the world.

In some translations forest is used instead of wilderness, Ajahn Chah said once

The way of the Forest Masters is the way of renunciation empty, let go of, and

removing distractions by seeing what they actually are. Therefore, neither

translation contradicts the other in the context here.

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The last part lit: the front of the chest is about where we set our mindfulness.

When we point to ourselves we point to the chest, so this is a reminder ofplacing our mindfulness onto ourselves, this body, rather than on anothers.

There is another way to interpret this passage as focusing the mindfulness ofbreath onto the rise and fall of the breath at the chest, or wherever we findeasiest to focus on the breath28 and when appropriately focused extend our

awareness of the body to the rest of the body keeping the focus on the breath.

A2 [KNOWINGTHE BODY THROUGH BREATHING - ANAPANASATI]

Always mindful, he breathes in; mindful he breathes out.

Notice there is no mention where the mindfulness of breathing is placed, not onthe nostrils, chest, stomach or anywhere else teachers suggest to place the

attention on the breath, it just says mindful he breaths in, mindful he breaths out,so it is the full breath that is watched not one part of the breath! In the preceding

line it does say sits down folding his legs crosswise, holding his body erect andsetting mindfulness to the fore [lit: the front of the chest] so this indicates that

mindfulness is on the front of the chest while breathing, not that the mindfulness

of the breath is on the chest, just that the mindfulness is brought to the selfinwardly to see what the body is by means of the breath.

"Breathing in long, he discerns that he is breathing in long; or breathing out

long, he discerns that he is breathing out long. Or breathing in short, he discernsthat he is breathing in short; or breathing out short, he discerns that he is

breathing out short.

There is no mention here of controlling the length of the breath just discerningwhat length of breath is being breathed.

Discerns has three meanings

see or notice something unclear: to see or notice something that is not

very clear or obvious

understand something: to understand something that is not immediatelyobvious

distinguish: to be able to tell the difference between two or more things29

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The meaning of the word (discerns) should be taken as meaning each of these

not any one meaning on its own, so we fine tune our mindfulness so we candistinguish between the breaths, understand why the breaths are different, and

notice what changed in the body for the breath to be different.

In the dhatu-vibhanga Sutta30

the Buddha says a person has four determinations

The determination for discernment

The determination for truth

The determination for relinquishment

The determination for calm

The sutta goes on to say

'One should not be negligent of discernment, should guard the truth,be devoted to relinquishment, and train only for calm.'

And goes on to say

And how is one not negligent of discernment? These are the six

properties: the earth property, the liquid property, the fire property,the wind property, the space property, the consciousness property.

This leads on to the next line about being sensitive to the entire body

He trains himself to breathe in sensitive to the entire body and to breathe outsensitive to the entire body.

Here is a reiteration of the meaning of Discerns, as we are to deepen our

receptiveness to the body as it is naturally. In day to day life the body does whatit does without any interference from us. It knows what to do! All we need to do

is become sensitive to it, know what our body wants and let it do what it needsto.

He trains himself to breathe in calming bodily fabrication and to breathe outcalming bodily fabrication.

This passage is another reiteration, deepening our practice, fine tuning it further

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to a deepening understanding of how the body and mind know each other!

Fabrication can mean

Deliberately untrue account: an invented statement, story, or account

devised with intent to deceive Concocting lies: the act of making up, or falsifying something

Act of making something: the construction of something, or something

that has been constructed, or made31

So the mind can think the body is hungry when in fact it is thirsty, which is a

common mistake as the feeling of hunger is similar to the feeling of thirst

initially!

This line is about the perceptions we have in relation to our body, and is about

calming these down so we can see the body as it is, not how we think it is.

Just as a skilled turner or his apprentice, when making a long turn, discerns that

he is making a long turn, or when making a short turn discerns that he is making

a short turn; in the same way the monk, when breathing in long, discerns that he

is breathing in long; or breathing out short, he discerns that he is breathing out

short... He trains himself to breathe in calming bodily fabrication, and to breathe

out calming bodily fabrication.

The Buddha liked to make things clear with reiteration, similes, and metaphors,

deepening the meaning as he went, and as some if not all of the monks would

know the difference due to the commonality of the work near to forests, they

wouldnt of used this method as there are prohibitions on wood for use as alms

bowls.32What is meant here can be described from cooking methods also, when

a chef mixes food by using a stirring method, he knows when to whisk, andwhen to fold, he knows when whisking that he has to be fast and thorough, and

when folding that he has to be slow and gentle. The Buddha also used a simile of

a competent and incompetent cook to describe being mindful33 by noticing and

remembering what food is favoured by the master of the house, it is not about

his competence in cooking, but his competence in knowing what to cook due to

the employers preference.

"In this way he remains focused internally on the body in & of itself, or

externally on the body in & of itself, or both internally & externally on the body

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in & of itself. Or he remains focused on the phenomenon of origination withregard to the body, on the phenomenon of passing away with regard to the body,

or on the phenomenon of origination & passing away with regard to the body. Orhis mindfulness that 'There is a body' is maintained to the extent of knowledge &

remembrance. And he remains independent, unsustained by (not clinging to)

anything in the world. This is how a monk remains focused on the body in & ofitself.34

This is the end of the mindfulness of breathing section of the discourse. The endof each meditation explanation there is a reminder of how we are to remain

mindful of the part being referenced, how we are to be with this mindfulness,and what is known when this mindfulness is developed.

It is not looking to the past or future, but to the here and now and how we are toknow the part being referenced, or how something is we are going to experience

such as aging, illness and death.35

A3 [POSTURESOFTHE BODY]

[2] "Furthermore, when walking, the monk discerns that he is walking. When

standing, he discerns that he is standing. When sitting, he discerns that he issitting. When lying down, he discerns that he is lying down. Or however his

body is disposed, that is how he discerns it.

It is quite common for practitioners to refer to the four postures, but is that whatthe Buddha solely meant to be known? What if someone was standing on their

head, doing a cart wheel and so on! The Buddha also says, however his body isdisposed, that is how he discerns It. which indicates at any time, in any posture,

the body should be known!

This part is about seeing36

the relationship between the I am walking (or anyother posture) thought/concept, and the actual action of walking, seeing the

arising and passing away of the concept of self through the action, so seeing theclinging to the idea of a intrinsic self and sees the intention behind the action.

"In this way he remains focused internally on the body in & of itself or focusedexternally... unsustained by anything in the world. This is how a monk remains

focused on the body in & of itself.

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For the first use Internally seems to mean focusing on the body movementswithin the body (Organs, muscles and so on) , Externally meaning the body

movements (legs, arms, and head etc) then the seconduse of the terms internallymeaning the whole body,37 and externally the surroundings in which we are in.38The phrase unsustained by anything in the world is also interesting. To sustain

something could mean to feed, prop it up/support it in some way, to be able tocontinue even in the face of adversity (against the stream of common

conventions), or validation. I see unsustained here meaning self validated bymeans of personal experience, experiment, and observation, or to put it another

way it is self supporting, like the megaliths which make up stone henge, thestones are placed in the ground, but the ground is also part of the structure which

makes up Stone henge!

A4 [CLEARLY KNOWING OURBODILY ACTIONS]39

[3] "Furthermore, when going forward & returning, he makes himself fully alert;

when looking toward & looking away... when bending & extending his limbs...when carrying his outer cloak, his upper robe & his bowl... when eating,

drinking, chewing, & savouring... when urinating & defecating... when walking,standing, sitting, falling asleep, waking up, talking, & remaining silent, he

makes himself fully alert.

"In this way he remains focused internally on the body in & of itself or focusedexternally... unsustained by anything in the world. This is how a monk remainsfocused on the body in & of itself.

Kamma40 is a fundamental concept underlying the Buddhist Practice, so no

matter what we do we should make ourselves fully alert, and focused so that wehave mindfulness at all times.

There are four41

types of kamma mentioned in the suttas these are

dark with a dark result;

bright with a bright result;

dark and bright with a dark and bright result;

Neither dark nor bright with a neither dark nor bright result.

The first three are the ordinary persons actions which have a factor of clinging

in why we do them, whereas the fourth is the eightfold path, which involves

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performing actions correctly with restraint, and reflection.

A5 [REFLECTIONOFTHE PARTSOFTHE BODY]42

[4] "Furthermore...just as if a sack with openings at both ends were full ofvarious kinds of grain wheat, rice, mung beans, kidney beans, sesame seeds,

husked rice and a man with good eyesight, pouring it out, were to reflect,

'This is wheat. This is rice. These are mung beans. These are kidney beans.

These are sesame seeds. This is husked rice,' in the same way, monks, a monk

reflects on this very body from the soles of the feet on up, from the crown of the

head on down, surrounded by skin and full of various kinds of unclean things:

Just as before when the Buddha used the long turn and short turn to describe theknowing of the Breath, here he uses a bag of mixed grains to describe the body

and how it should be known, in its entirety, not just by its component parts buthe also recognises that in order to know the whole body we need a knowledge of

the parts which in this case is 32 parts of the body. The bag in the simile couldbe said to be the Skin, head hair and so on which are visible without opening, the

teeth is the string holding the bag together and the mixed grains are the organsand fluids within the bag, and yes the two openings at either end are the mouth

where food enters the body and Rear where food is expelled.

The Buddha also says the Body is full of unclean things so in modern times justas then our attitude to the by product of eating (Faeces and Urine) is that these

are dirty, we remove them from sight as soon as possible. With modern realityshows graphically showing various kinds of surgery we can see just how

unpleasant our insides look, not to mention the sounds and smells produced, thisis a case of keeping the body as it is in our minds, not beautifying it in any way,

nor making us out to be rotting, just the body as it is.

A6 [REFLECTIONOFTHE 32 PARTSOFTHE BODY]

'In this body there are head hairs, body hairs, nails, teeth, skin, flesh, tendons,

bones, bone marrow, kidneys, heart, liver, pleura,43spleen, lungs, largeintestines, small intestines, gorge,44 faeces, bile, phlegm, pus, blood, sweat, fat,

tears, skin-oil, saliva, mucus, fluid in the joints, urine.'"In this way he remains focused internally on the body in & of itself or focused

externally... unsustained by anything in the world. This is how a monk remains

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focused on the body in & of itself.

Listed above are 32 parts of the body, and as far as I know in no particular order,or sequence, although it may be ordered for ease in memorising.

This Contemplation can be used to stabilise either our over attraction to the body

or over repulsion to the body, depending on how we use our body, or anotherpersons body to look at the parts individually, if we look at the body withoutputting aside greed & distress with reference to the world it becomes not as it is

but as we think it is. This contemplation is to balance, not generate repulsion!

A7 [REFLECTIONOFTHE PROPERTIESOFTHE BODY]

[5] "Furthermore...just as a skilled butcher or his apprentice, having killed a cow,would sit at a crossroads cutting it up into pieces, the monk contemplates this

very body however it stands, however it is disposed in terms of properties:'In this body there is the earth property, the liquid property, the fire property, &

the wind property.'"In this way he remains focused internally on the body in & of itself or focused

externally... unsustained by anything in the world. This is how a monk remainsfocused on the body in & of itself.

A reminder of the different parts which make up the Body section of the Sutta,and as I have noticed before a hint of what is to come in the next subsection.The properties (earth, liquid, fire, wind) are of a similar nature to the elements of

Earth, Air, Fire, Water, which at one time were believed to make up all things indifferent proportions in the west, and in dhatu-vibhanga Sutta45 it is made clear

that this western concept is shared to some degree by the Buddhas culture,

although there are two additions in the dhatu-vibhanga sutta of the space property, and the consciousness property which together without the

consciousness property (which is brought up in the feelings section of this sutta)make up the internal and external focus on the body.

The internal body in regards to the elements is

head hairs, body hairs, nails, teeth, skin, flesh, tendons, bones, bone

marrow, kidneys, heart, liver, membranes, spleen, lungs, largeintestines, small intestines, contents of the stomach, faeces, or

anything else internal, within oneself, that's hard, solid, and

sustained

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bile, phlegm, pus, blood, sweat, fat, tears, oil, saliva, mucus, oil-of-the-joints, urine, or anything else internal, within oneself, that's

liquid, watery, & sustainedthat 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'sfire, fiery, & sustainedup-going winds, down-going winds, winds in the stomach, winds in

the intestines, winds that course through the body, in-and-outbreathing, or anything else internal, within oneself, that's wind,

windy, & sustainedthe holes of the ears, the nostrils, the mouth, the [passage] whereby

what is eaten, drunk, consumed, & tasted gets swallowed, andwhere it collects, and whereby it is excreted from below, or

anything else internal, within oneself, that's space, spatial, &sustained

Now both the internal earth, liquid, fire, wind, and space properties

& the external earth, liquid, fire, wind, and space properties aresimply earth, liquid, fire, wind and space properties

And that should be seen as it actually is present with rightdiscernment: 'This is not mine, this is not me, this is not my self.'

When one sees it thus as it actually is present with rightdiscernment, one becomes disenchanted with the earth, liquid,fire,wind and space properties and makes the earth, liquid, fire, wind

and space properties fade from the mind.

A8 [MINDFULNESSOF DEATH RECOLLECTION - MARANASSATI]46

[6] "Furthermore, as if he were to see a corpse cast away in a charnel ground one day, two days, three days dead bloated, livid, & festering, he applies it to

this very body, 'This body, too: Such is its nature, such is its future, such itsunavoidable fate'...

"Or again, as if he were to see a corpse cast away in a charnel ground, picked atby crows, vultures, & hawks, by dogs, hyenas, & various other creatures... a

skeleton smeared with flesh & blood, connected with tendons... a fleshlessskeleton smeared with blood, connected with tendons... a skeleton without flesh

or blood, connected with tendons... bones detached from their tendons, scattered

in all directions here a hand bone, there a foot bone, here a shin bone, there a

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thigh bone, here a hip bone, there a back bone, here a rib, there a breast bone,here a shoulder bone, there a neck bone, here a jaw bone, there a tooth, here a

skull... the bones whitened, somewhat like the colour of shells... piled up, morethan a year old... decomposed into a powder: He applies it to this very body,

'This body, too: Such is its nature, such is its future, such its unavoidable fate.'

When we are very young we think 20 is old, sometimes children can ask if wesaw dinosaurs etc. but as we get older we start to see things differently, we see

others dying, we see others and ourselves ageing when we look at photos, or inthe mirror (gray hair here, and there, and a wrinkle here and there), we are

confronted with impermanence but we manage to keep it at a distance and to acertain extent separate from us. Physically others are dying but mentally we see

ourselves as living. In fact we too are dying and it is this fact that thiscontemplation is for. Too bring a realisation that we to will die, we to are

impermanent. Not only them, not only us, but both of us with die. Thisrecollection is one of the five subjects to be contemplated on,

"'I am subject to death, have not gone beyond death.'

--------------------------"Now, based on what line of reasoning should one often reflect...

that 'I am subject to death, have not gone beyond death'? There arebeings who are intoxicated with a [typical] living person's

intoxication with life. Because of that intoxication with life, theyconduct themselves in a bad way in body... in speech... and in mind.

But when they often reflect on that fact, that living person'sintoxication with life will either be entirely abandoned or grow

weaker...47

The Buddha also recommended that we practice this recollection heedfully, andat all times, not thinking death could be a long time away, or even a short time

away, but the very next moment death could come,48and for any reason.49

"In this way he remains focused internally on the body in & of itself, or

externally on the body in & of itself, or both internally & externally on the body

in & of itself. Or he remains focused on the phenomenon of origination with

regard to the body, on the phenomenon of passing away with regard to the body,

or on the phenomenon of origination & passing away with regard to the body. Or

his mindfulness that 'There is a body' is maintained to the extent of knowledge &

remembrance. And he remains independent, unsustained by (not clinging to)

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anything in the world. This is how a monk remains focused on the body in & ofitself.

This is the end of the Mindfulness of Body section of the Meditation.

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B. FEELINGS - [VEDANANUPASSANA]50

[REFERENCINGTHE FEELINGS]

"And how does a monk remain focused on feelings in & of themselves?

B1 [TYPESOF FEELINGS]

There is the case where a monk, when feeling a painful feeling, discerns that heis feeling a painful feeling. When feeling a pleasant feeling, he discerns that he

is feeling a pleasant feeling. When feeling a neither-painful-nor-pleasant feeling,

he discerns that he is feeling a neither-painful-nor-pleasant feeling.

It is possibly worth looking at SN 36.22 Atthasata Sutta The One-hundred-and-eight Exposition as this lists the feelings in groups.

Feelings here refers too the first impression of a sensation, which is either

pleasant, painful, or neither pleasant or painful, not to feelings of depression,

happiness, and so on which are the secondary impression more to do with the

mind

B2 [WHERE FEELINGS ARE]

"When feeling a painful feeling of the flesh, he discerns that he is feeling a

painful feeling of the flesh. When feeling a painful feeling not of the flesh, he

discerns that he is feeling a painful feeling not of the flesh. When feeling a

pleasant feeling of the flesh, he discerns that he is feeling a pleasant feeling of

the flesh. When feeling a pleasant feeling not of the flesh, he discerns that he is

feeling a pleasant feeling not of the flesh. When feeling a neither-painful-nor-

pleasant feeling of the flesh, he discerns that he is feeling a neither-painful-nor-

pleasant feeling of the flesh. When feeling a neither-painful-nor-pleasant feeling

not of the flesh, he discerns that he is feeling a neither-painful-nor-pleasant

feeling not of the flesh.

Flesh refers to the internal media which are the eye, ear, nose, tongue, body, and

intellect. When it says not of the flesh it is referring to the external media

which are form, sound, aroma, flavour, tactile sensation and ideas, and feelings

not of the flesh are compassionate or sympathetic feelings. Feelings are also

part of the consciousness property mentioned in the MN 140 Dhatu-vibhanga

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Sutta where it says

"There remains only consciousness: pure & bright. What does onecognize with that consciousness? One cognizes 'pleasure.' One

cognizes 'pain.' One cognizes 'neither pleasure nor pain.' In

dependence on a sensory contact that is to be felt as pleasure, therearises a feeling of pleasure. When sensing a feeling of pleasure, onediscerns that 'I am sensing a feeling of pleasure.' One discerns that

'With the cessation of that very sensory contact that is to be felt aspleasure, the concomitant feeling the feeling of pleasure that has

arisen in dependence on the sensory contact that is to be felt aspleasure ceases, is stilled.' In dependence on a sensory contact

that is to be felt as pain... In dependence on a sensory contact that isto be felt as neither pleasure nor pain, there arises a feeling of

neither pleasure nor pain. When sensing a feeling of neither pleasurenor pain, one discerns that 'I am sensing a feeling of neither pleasure

nor pain.' One discerns that 'With the cessation of that very sensorycontact that is to be felt as neither pleasure nor pain, the

concomitant feeling the feeling of neither pleasure nor pain thathas arisen in dependence on the sensory contact that is to be felt as

neither pleasure nor pain ceases, is stilled.'"Just as when, from the friction & conjunction of two fire sticks,

heat is born and fire appears, and from the separation & disjunctionof those very same fire sticks, the concomitant heat ceases, is

stilled; in the same way, in dependence on a sensory contact that isto be felt as pleasure, there arises a feeling of pleasure... In

dependence on a sensory contact that is to be felt as pain... Independence on a sensory contact that is to be felt as neither pleasure

nor pain, there arises a feeling of neither pleasure nor pain... One

discerns that 'With thecessation of that very sensory contact that is

to be felt as neither pleasure nor pain, the concomitant feeling...ceases, is stilled.'

Consciousness is the meeting of the relevant internal and external sense media,so the eye, and forms would need to meet in order for an eye consciousness to

form.

In the Chachakka Sutta51 we are taken through the dependent originationsequence from the media up to craving, the second noble truth. The sutta says in

brief Dependant on the eye & forms there arises consciousness at the eye. The

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meeting of the three is contact. With contact as a requisite condition there isfeeling. With feeling as a requisite condition there is craving.

"In this way he remains focused internally on feelings in & of themselves, or

externally on feelings in & of themselves, or both internally & externally onfeelings in & of themselves. Or he remains focused on the phenomenon oforigination with regard to feelings, on the phenomenon of passing away with

regard to feelings, or on the phenomenon of origination & passing away withregard to feelings. Or his mindfulness that 'There are feelings' is maintained to

the extent of knowledge & remembrance. And he remains independent,unsustained by (not clinging to) anything in the world. This is how a monk

remains focused on feelings in & of themselves.

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"In this way he remains focused internally on the mind in & of itself, orexternally on the mind in & of itself, or both internally & externally on the mind

in & of itself. Or he remains focused on the phenomenon of origination with

regard to the mind, on the phenomenon of passing away with regard to the mind,or on the phenomenon of origination & passing away with regard to the mind.Or his mindfulness that 'There is a mind' is maintained to the extent of

knowledge & remembrance. And he remains independent, unsustained by (notclinging to) anything in the world. This is how a monk remains focused on the

mind in & of itself.

There are several mind states mentioned above which are to be looked at.

with or without passion

with or without aversion

with or without delusion

constricted or scattered

enlarged or not enlarged

surpassed or unsurpassed

concentrated or not concentrated

released or not released

When we look at the mind with mindfulness both in formal and informal

meditative settings we may notice that we are experiencing one of the mind

states in the above list, but all we are to do is witness the arising and passing

away, With right mindfulness we will see what brings there arising, and passing

away so here we arent suppose to analyse, or react to these mind states, we are

only to note that they are there, watch as they arise and pass, how we want to

react to things in these states, and how we have reacted to things when

experiencing these mind state.

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D. MENTAL QUALITIES - [DHAMMANUPASSANA]55

[REFERENCINGTHE MENTAL QUALITIES]

"And how does a monk remain focused on mental qualities in & of themselves?

D1 [THE FIVE HINDRANCES -NIVARANA]56

[1] "There is the case where a monk remains focused on mental qualities in & ofthemselves with reference to the five hindrances. And how does a monk remain

focused on mental qualities in & of themselves with reference to the fivehindrances? There is the case where, there being sensual desire present within; a

monk discerns that 'There is sensual desire present within me.' Or, there being nosensual desire present within, he discerns that 'There is no sensual desire present

within me.' He discerns how there is the arising of unarisen sensual desire. Andhe discerns how there is the abandoning of sensual desire once it has arisen. And

he discerns how there is no future arising of sensual desire that has been

abandoned. (The same formula is repeated for the remaining hindrances: ill will,

sloth & drowsiness, restlessness & anxiety, and uncertainty.)

Here the Buddha asks us to look at five things which are obstacles to the path, itis not stated here how these hindrances are overcome, as this is covered in other

teachings he had given, so here we are to fine tune our awareness of thoughts,

feelings, moods, and emotions, so we know when there is a hindrance present,

when there is no hindrance present, when there is the arising of an unarisen

hindrance, when there is the abandoning of a hindrance once it has arisen, and

how there is no future arising of a hindrance that has been abandoned, this is

because the hindrances overwhelms awareness and weakens discernment.

In AN 9.64 Nivarana Sutta the four foundations of mindfulness are advised as a

means to abandon all the hindrances, so being ardent, alert, & mindful putting

aside greed & distress with reference to the world as explained in theintroductory part of this sutta is the method for which we focus on a frame of

reference (Body, Feelings, Mind, or Mental Qualities), or anything else, here is

being used in a similar manner to counting backwards from ten when angry (an

aspect of ill will), and using these foundations which enable us to be aware and

discern, we can come to know the truth of what the hindrances actually are,

while strengthening awareness, and discernment.

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In SN 46.51 Ahara Sutta talks about how inappropriate attention, or too muchattention to certain things bring about the arising of the hindrances.

The inappropriate attention to beauty develops the Sensual Desire(Kamacchanda), resistance to things develops Ill Will (Vyapada), boredom,

weariness, yawning, drowsiness after a meal, & sluggishness of awareness

develops Sloth and Drowsiness (thina-middha), non-stillness of awareness, orletting our mind jump from topic to topic develops Restlessness and worry(uddhacca-kukkucca), and there are phenomena that act as a foothold for

uncertainty develops Doubt (vicikiccha).

In the same sutta it talks about how to stop the hindrances from arising beforethey arise and once it has arisen, it isnt just focusing on the foundations of

mindfulness, but counteracting them with the opposite appropriately so that wedo not fall into either extreme also. The theme of unattractiveness diminishes

and stops Sensual Desire (Kamacchanda), the theme of awareness-releasethrough the sublime attitudes diminishes and stops Ill Will (Vyapada), the

potential for effort, the potential for exertion, the potential for strivingdiminishes and stops Sloth and Drowsiness (thina-middha) stilling of awareness,

or focussing our attention diminishes and stops Restlessness and worry(uddhacca-kukkucca), and There are mental qualities that are skilful & unskilful,

blameworthy & blameless, gross & refined, siding with darkness & with lightdiminishes and stops Doubt (vicikiccha). Some of these topics have already

been dealt with earlier, one being the death meditation in the body section.

In SN 47.10 Bhikkhunupassaya Sutta there are two kinds of meditationmentioned, one is directed and the other undirected. The directed meditation is a

meditation of one of the four references which is distracted, so a remedy is usedto counteract this difficulty, so that knowing can arise, this is what the

satipatthana sutta is, as well as a description of a non-distracted meditation,where there is no distractions, which need a remedy.

"In this way he remains focused internally on mental qualities in & of

themselves, or externally on mental qualities in & of themselves, or both

internally & externally on mental qualities in & of themselves. Or he remains

focused on the phenomenon of origination with regard to mental qualities, on the

phenomenon of passing away with regard to mental qualities, or on the

phenomenon of origination & passing away with regard to mental qualities. Or

his mindfulness that 'There are mental qualities' is maintained to the extent of

knowledge & remembrance. And he remains independent, unsustained by (not

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clinging to) anything in the world. This is how a monk remains focused onmental qualities in & of themselves with reference to the five hindrances.

Remaining Focused Internally could be the Arising and passing away of the

Hindrance in the mind, although this is dealt with in the passage would be a

deepening of the understanding, and externally could be the outward expressionof the hindrances.

D2 [CLINGING - UPADANA]57

[2] "Furthermore, the monk remains focused on mental qualities in & of

themselves with reference to the five clinging-aggregates. And how does heremain focused on mental qualities in & of themselves with reference to the five

clinging-aggregates? There is the case where a monk [discerns]: 'Such is form,such its origination, such its disappearance. Such is feeling... Such is

perception... Such are fabrications... Such is consciousness, such its origination,such its disappearance.'

The Clinging aggregates are mentioned in a similar way in Samyutta Nikaya

22.121 Upadana Sutta Clinging, but in Samyutta Nikaya 12.52 of the same name

it mentions these as food for the Five Hindrances, although the Clingingaggregates can be food for any mental quality!

The Aggregates seem to me to be concerned with (as the Buddha put it) beingclose to what we like, being far from what we dont like, or being neither near,

or far from what we neither like nor dislike. Which could be why Addicts taketheir drug of choice i.e. Alcohol so they are Intoxicated with this drug, and as

long as that is maintained regularly enough it doesnt matter if they live in

squalor which isnt a nice way to live, but they can still feed their habit?

The First Noble Truth can be found in the first sermon given by The Buddha in

Samyutta Nikaya called 56.11: Dhammacakkappavattana Sutta Setting theWheel of Dhamma in Motion, where it says

Now this, monks, is the noble truth of stress: Birth is stressful,

aging is stressful, death is stressful; sorrow, lamentation, pain,distress, & despair are stressful; association with the un-beloved is

stressful, separation from the loved is stressful, not getting what is

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wanted is stressful. In short, the five clinging-aggregates arestressful

These are stressful not because they exist but because we cling to them, and

crave them, the second noble truth elaborates on this

"And this, monks, is the noble truth of the origination of stress: thecraving that makes for further becoming accompanied by passion

& delight, relishing now here & now there i.e., craving forsensual pleasure, craving for becoming, craving for non-becoming.

So it isnt the fact that these things exist, but rather that we apply an

inappropriate amount of attention to things which bring about clinging. Thisshould be realised that there are things which can lead us to cling and crave for

them to be a certain way, have them close, or far away, or simply not be thatbothered with them, and there are things we need to pay attention too, but if we

apply too much attention to them then we become attached, we cling and crave

for them to be near, or far, this inappropriate attention leads to craving, whichleads to clinging, and stress.

"In this way he remains focused internally on the mental qualities in & of

themselves or focused externally... unsustained by anything in the world. This ishow a monk remains focused on mental qualities in & of themselves withreference to the five clinging-aggregates.

D3 [SENSES]58


themselves with reference to the six-fold internal & external sense media. Andhow does he remain focused on mental qualities in & of themselves with

reference to the six-fold internal & external sense media?

Majjhima Nikaya 148 Chachakka Sutta The Six Sextets59 which has the sametopic as this passage says that

The six internal sense bases are the eye, ear, nose, tongue, body & mind.

The six external sense bases are visible forms, sound, odour, flavours,

touch & mental objects.

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Sense-specific consciousness arises dependent on an internal & anexternal sense base.

Contact is the meeting of an internal sense base, external sense base &consciousness.

Feeling is dependent on contact.

Craving is dependent on feeling.

This explains the Internal sense media is based in the Body, the External based

outside the body, and to know them in and of themselves or both internally and

externally there are another four arising and passing away objects to be

considered with these to fully understand them!

There is the case where he discerns the eye, he discerns forms, and he discernsthe fetter that arises dependent on both. He discerns how there is the arising ofan unarisen fetter. And he discerns how there is the abandoning of a fetter once it

has arisen. And he discerns how there is no future arising of a fetter that hasbeen abandoned. (The same formula is repeated for the remaining sense media:

ear, nose, tongue, body, & intellect.)

Fetter is used quite a lot in this passage! A fetter is something which ties us

down, restrains us, narrows our field of movement, but dont the Precepts (in itsvarious forms from lay to Monastic) also do this? Or is it different somehow?Maybe through the choice of taking the precepts, and the continual choice of

acting on these precepts makes it different. Instead of the fetter being forced onus, our choice of forcing ourselves on a fetter changes the fetter into an object of

liberation. Something along the lines of reverse psychology, which is to getsomeone to do what you want you suggest they do the opposite! So maybe

reversing what forces that change the outcome? So abandoning a fetter could beto embrace it, let go of feelings of resent, and let what is be! You dont have to

like, dislike, or neither like or dislike, you just need to accept it!

"In this way he remains focused internally on the mental qualities in & of

themselves or focused externally... unsustained by anything in the world. This ishow a monk remains focused on mental qualities in & of themselves with

reference to the six-fold internal & external sense media.

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http://en.wikipedia.org/wiki/Vinnanahttp://en.wikipedia.org/wiki/Phassahttp://en.wikipedia.org/wiki/Vedanahttp://en.wikipedia.org/wiki/Tanhahttp://en.wikipedia.org/wiki/Vinnanahttp://en.wikipedia.org/wiki/Phassahttp://en.wikipedia.org/wiki/Vedanahttp://en.wikipedia.org/wiki/Tanha


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D4 [SEVEN FACTORSOF AWAKENING]


themselves with reference to the seven factors for Awakening. And how does he

remain focused on mental qualities in & of themselves with reference to the

seven factors for Awakening? There is the case where, there being mindfulnessas a factor for Awakening present within, he discerns that 'Mindfulness as afactor for Awakening is present within me.' Or, there being no mindfulness as a

factor for Awakening present within,he discerns that 'Mindfulness as a factor forAwakening is not present within me.' He discerns how there is the arising of

unarisen mindfulness as a factor for Awakening. And he discerns how there is

the culmination of the development of mindfulness as a factor for Awakeningonce it has arisen. (The same formula is repeated for the remaining factors for

Awakening: analysis of qualities, persistence, rapture, serenity, concentration, &equanimity.)

As before with the hindrances there are mentioned in SN 46.51 Ahara Sutta

things when given appropriate attention support the development of the factorsfor awakening. Mental qualities that are well-purified virtue & views made

straight is food for the development, and increase of mindfulness, mentalqualities that are skilful & unskilful, blameworthy & blameless, gross & refined,

siding with darkness & with light is food for the development, and increase of

analysis of qualities, the potential for effort, the potential for exertion, thepotential for striving is food for the development, and increase of persistence,mental qualities that act as a foothold for rapture are food for the development,

and increase of rapture, There is physical serenity & there is mental serenitywhich are food for the development, and increase of serenity, There are themes

for calm, themes for non-distraction these are the four frames of reference whichare the food for the development, and increase of concentration, and mental

qualities that act as a foothold for equanimity is food for the development and

increase of equanimity. The same sutta also talks about what stops the factorsfrom developing, or diminish them, and as before in the hindrancesinappropriate attention, of the opposite things, or lack of attention of the same

things prevent these from being developed fully.

Rapture, and equanimity dont appear to say what it is that is food for theirdevelopment, but for these to develop the other factors need to be developed, or

developing for these two are a result of the other five factors.

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"In this way he remains focused internally on mental qualities in & ofthemselves, or externally... unsustained by (not clinging to) anything in the

world. This is how a monk remains focused on mental qualities in & ofthemselves with reference to the seven factors for Awakening.

The factors of Awakening relate to appropriate attention and the jhanas, notgetting absorbed in any topic that offers itself, or comes to our attention, butfocusing our attention to a useful object which will aid in unbinding, and it is

these factors for awakening which counteract the hindrances and aid indeveloping the Jhanas.60

D5 [FOURNOBLE TRUTHS]


themselves with reference to the four noble truths. And how does he remainfocused on mental qualities in & of themselves with reference to the four noble

truths? There is the case where he discerns, as it has come to be, that 'This isstress.' He discerns, as it has come to be, that 'This is the origination of stress.'

He discerns, as it has come to be, that 'This is the cessation of stress.' Hediscerns, as it has come to be, that 'This is the way leading to the cessation of

stress.61

In many ways this Sutta leads us to the beginning, at least in the case of theBuddhas teaching, and Enlightenment, although it also leads us to the end of the

journey of Siddhattha Gotama as a Bodhisatta. Again I think we do not need toanalyse the section too deeply as if this were the Dhammacakkappavattana

Sutta62 under the spotlight as this Sutta is about Meditation and the realisationfor oneself what is needed for perfect enlightenment! I however will look at

some of the words, and phrases which come up here!

As it has come to be appears to indicate that something changed so that it isnow in this way! But not in the sense that the object/s are now this way, but that

we see that they are the way they are! We recognise the fact that these objectshave the potential to cause, or more precisely can be perceived in this way.

Stress here is being used as a translation of Dukkha, which has a widermeaning than that of stress, and many other words such as suffering, but I think

a closer word to Dukkha may be unsatisfactoriness, although stress does captureit nicely.

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In simple terms the four noble truths can be summed up as

There is Dukkha

This is how Dukkha comes to be Dukkha

Dukkha ends by letting go

The way to permanently end Dukkha is the full development of the

Eightfold path

These Truths encapsulate the three marks of existence which are Anicca

(Impermanence), Anatta (No-Self), and Dukkha (Stress).

The Eightfold Path could be seen as the foundations of the path, not the part we

walk on but the underlying support which holds to be firm in view of the paths

surface.

"In this way he remains focused internally on mental qualities in & of

themselves, or externally on mental qualities in & of themselves, or bothinternally & externally on mental qualities in & of themselves. Or he remains

focused on the phenomenon of origination with regard to mental qualities, on thephenomenon of passing away with regard to mental qualities, or on the

phenomenon of origination & passing away with regard to mental qualities. Orhis mindfulness that 'There are mental qualities' is maintained to the extent of

knowledge & remembrance. And he remains independent, unsustained by (notclinging to) anything in the world. This is how a monk remains focused on

mental qualities in & of themselves with reference to the four noble truths...

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E. CONCLUSION

E1[ASSURANCEOF ATTAINMENT]

"Now, if anyone would develop these four frames of reference in this way forseven years, one of two fruits can be expected for him: either gnosis right here &

now, or if there be any remnant of clinging/sustenance non-return.

The benefits of this practice is gnosis, which means knowledge of a spiritual

nature which is not easy to see. Quite often plainly put as hidden (Spiritual)

knowledge, although this word has a Christian emphasis usually, due to the early

Christian sects who are known as Gnostics. In this context it means what was

hidden is visible, or as some of the Suttas put it "Magnificent, lord! Magnificent!

Just as if he were to place upright what was overturned, to reveal what washidden, to show the way to one who was lost, or to carry a lamp into the dark so

that those with eyes could see forms. In the same way as the Blessed One

through many lines of reasoning made the dhamma clear.

A non-returner is a person who has abandoned the five lower fetters that bind the

mind to the cycle of rebirth, and who after death will appear in one of the

Brahma worlds called the pure abodes, there to attain nibbana never again to

return to this world,63 and this connects to good will with the eleventh benefit

being one dies unconfused and if penetrating no higher is headed for theBrahma worlds.64

Any clinging/sustenance are to be let go, for the full result to be known, so even

the dhamma in all its forms could be classed as something which could be clung

to. Not just the five hindrances, clinging and Senses are to be let go of, but also

the other more positive dhammas mentioned, not the practice, just the theoretical

concept of them.

E2 [TIME FRAME]

"Let alone seven years. If anyone would develop these four frames of reference

in this way for six years... five... four... three... two years... oneyear... sevenmonths... six months... five... four... three... two months... one month... half a

month, one of two fruits can be expected for him: either gnosis right here & now,

or if there be any remnant of clinging/sustenance non-return.

"Let alone half a month. If anyone would develop these four frames of reference

in this way for seven days, one of two fruits can be expected for him: either

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gnosis right here & now, or if there be any remnant of clinging/sustenance non-return.

The Buddha gives various time frames for this attainment here from the length it

took him without help, and guidance to find this path, to those who receive help

and guidance on this path! I think the maximum length given is not so much todo with the maximum length it will take some to attain enlightenment, but moreto do with not giving too long a time frame to allow discouragement this would

set in at the start of the practice. Although as mentioned in the suttas Anandatook many more years than 7 for his attainment of nibbana! Also shorter periods

are given, which reminds me of something my Teacher65 has saidEnlightenment is only ever a moment away this meaning for the

unenlightened, enlightenment is only as far away as the effort you put intopractice, if you put in the right effort it is a second away, if you dont it is seven

years, or longer away.

There are four modes of progress mentioned as well

Toilsome progress accompanied by slow comprehension

Toilsome progress accompanied by quick comprehension

Easy progress accompanied by slow comprehension

Easy progress accompanied by quick comprehension66

The toilsome and easy progress is how someones nature is disposed either withintense or weak greed, aversion, & delusion, and either frequently or

infrequently experiences, suffering and grief, and the slow or quickcomprehension, is dependent on how developed the five mental faculties67 are.

This shows that the quicker comprehension and easier progress is made throughletting go of the three roots of what is unskilful, and cultivating the five mental

faculties.

E3 [REMINDEROFTHE FOUNDATIONS]

"'This is the direct path for the purification of beings, for the overcoming of

sorrow & lamentation, for the disappearance of pain & distress, for the

attainment of the right method, & for the realization of Unbinding in other

words, the four frames of reference.

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This passage is emphasizing what is needed the noble eightfold path, The pathbetween the eight worldly conditions, its balanced and reflective use so that the

method being used is correct, and the simplest way to ensure this is by using thefour foundations of mindfulness, which are being ardent, alert, & mindful

putting aside greed & distress with reference to the world, and using the four

frames of reference which are body, feelings, mind, and mental qualities, and itis reiterating what this path is as described in the opening lines.

The purification of beings is as previously mentioned Enlightenment.Enlightenment has two different meanings in Buddhism, nibbana and

parinibbana or unbinding with fuel remaining, or unbinding with no fuelremaining.68 with fuel remaining is having the five sense faculties remaining thus

being cognizant of the agreeable & the disagreeable, and is sensitive to pleasure& pain, and with no fuel remaining is without the sense faculties so happens

when physical death happens so is called parinibbana.

E4 [CONCLUSION]

'Thus was it said, and in reference to this was it said."That is what the Blessed One said. Gratified, the monks delighted in the Blessed

One's words.

Or in other words the end of a beautiful teaching, the delighting in the words isthe practicing of the teaching, and the discipline of the teaching. The Buddha

called his practice Dhamma-Vinaya or doctrine and discipline which he said willbe our teacher when he is gone, so if we live by the precepts, develop the

practice, and be ardent, alert, and mindful, putting aside greed and distress withreference to the world, we to can become enlightened.

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Summary

When the Buddha died he said

Now, then, monks, I exhort you: All fabrications are subject to

decay. Bring about completion by being heedful.69

The word being translated as heedful here is Appamada which at various points

within the suttas is emphasised, and a full section of the Dhammapada is

dedicated to this one aspect of the path.

What is being heedful?

In Sn 2.10 Utthana Sutta it says

Through heedfulness & clear knowing you'd remove your own

sorrow.This passage would indicate that heedfulness is more than just paying attention

to advice and the dangers of the hindrances, and other pitfalls we face, but alsoto what we think we know.

Heedfulness is not accepting any attainment as the highest just because we think

it is so, or accepting we live in a world filled with stress, so getting stressed,heedfulness is investigating what we think, and believe in order to find the truthof the matter, it is beyond contentment, rational reasoning, common sense, or

logic, it is seeing the truth and not settling for simple satisfactoriness when theend result of the practice is not realised, as it says in SN 55.40 Nandiya Sutta

And how, Nandiya, does a disciple of the noble ones live

heedfully? There is the case where a disciple of the noble ones isendowed with verified confidence in the Awakened One... Not

content with that verified confidence in the Awakened One, heexerts himself further in solitude by day or seclusion by night. For

him, living thus heedfully, joy arises. In one who has joy, rapturearises. In one who has rapture, the body becomes serene. When the

body is serene, one feels pleasure. Feeling pleasure, the mindbecomes centred. When the mind is centred, phenomena become

manifest. When phenomena are manifest, he is reckoned as one who

dwells heedfully."Furthermore, the disciple of the noble ones is

endowed with verified confidence in the Dhamma... verified

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confidence in the Sangha... virtues that are appealing to the nobleones: un-torn, unbroken, unspotted, un-splattered, liberating, praised

by the wise, untarnished, leading to concentration. Not content withthose virtues pleasing to the noble ones, he exerts himself further in

solitude by day or seclusion by night. For him, living thus heedfully,

joy arises. In one who has joy, rapture arises. In one who hasrapture, the body becomes serene. When the body is serene, onefeels pleasure. Feeling pleasure, the mind becomes centred. When

the mind is centred, phenomena become manifest. When phenomena are manifest, he is reckoned as one who dwells

heedfully.

The practice outlined in the Satipatthana sutta is the path of complete liberation

not partial liberation, the path to Nibbana. Aristotle said It is the mark of an

educated mind to be able to entertain a thought without accepting it and

this is what heedfulness is not accepting a thought as truth without it

being verified.

In short the practice is

The non-doing of any evil, the performance of what's skillful,

the cleansing of one's own mind: this is the teaching of theAwakened.

Dhammapada 183

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Map

The map shown above is approx. 1,600 km from East to West and 1,200 km from North to South

Below is a list of the State Capitals, and their Kings where they are known. The

most important ones by far are the first two. Remember that the Buddha lived

for 80 years and the political situation was always changing:

Magadh (Capital: Rjagaha; King Bimbisra, later Ajtasattu) Kosal (Capital: Svatth; King Pasenadi, later Viudabha)

Ag (Capital: Camp)

Ks (Capital: Brnas)

Vajj (Republic)

Mall (Republic) [Skiy (Republic), Koiy (Republic)]

Vams (Capital: Kosamb, King Udena)

Cet (Sotthivat)

Kur (Capital: Indapatta) Pacl

Macch (Capital: Viranagara; King Vira)

Srasen (Capital: Mathur)

Assak (Capital: Potana)

Avant (Capital: Ujjen in the North, Mhissat in the South; KingVessabh)

Gandhr (Capital: Takkasil)

Kamboj70

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Selected Bibliography

Not all resources mentioned here have been used in the process of looking at the

Satipatthana Sutta but are included as they are very good for reference.

Internet Resources

Access To Insight http://www.accesstoinsight.org/An excellent free resource for Suttas, books and information on the

Theravada tradition of Buddhism, and many of the books, Suttas, andCommentaries have come from here

The Buddhist Channel http://www.buddhistchannel.tv/

Lots of news from all over t

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Exploration of the Satipatthana Sutta

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