samma sati II

8/8/2019 samma sati II

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SAMDHIKKHANDA

- SAMM VYMA (VIRIYA)- SAMMSATI (SATI)- SAMM SAMDHI (EKAGGAT)

Noble Eightfold Path : 7th Factor

RIGHT MINDFULNESSSAMM SATI


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Noble Eightfold PathNoble Eightfold Path


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Sati/Mindfulness: Mental Factor Defined

Presence of mindAttentiveness to the presentCharacteristic: not wobbling

(not floating away fromthe object)

Function non-forgetfulness; noconfusion

Bhikkhu Bodhi 1(Sati - comes from a root

word that means toremember)

mindful of things that aretaking place.

chief characteristic is notfloating away;

Acts like a gatekeeper at the

six sense doorsone of the five spiritualpowers

one of the seven factors ofenlightenment

Mehm Tin Mon2(sati can function as memory

and can be developed)

1=A Comprehnsive Manual of Abhidhamma; 2= Buddha Abhidhamma


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The Working & Practice of Sati

q Mindfulness anchors the mind on the present,does not float away.q when mindfulness is strong, the mind stays with

its object and penetrates its characteristics

deeply.q It reveals the object as it is before it has been

plastered over with conceptual paint, overlaidwith interpretations.

q

It simply notes, notes the arising, the being andpassing away of each experienceq not thinking, not judging, not associating, not

planning, not imagining, not wishing - no roomfor clinging, no compulsion to saddle thingswith our desires.


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Sati & Realising Dhamma

q SATI is instrumental in and for realisingDhamma: it brings the field ofexperience into focus and makes it

accessible to INSIGHT to see reality asit is.

q In the absence or weakness of SATI,

there ispapaca, the mind is deluded(defilements present) and begins afabricating process - builds on thereality impression with something

else (ideation concepts mental


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cattro satipa5 5hnFour Foundations of Mindfulness

Cultivation of Mindfulness


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Sati in Development of Concentration & Insight

1. concentration andserenity (jhanas orabsorption), sati

keeps the mind on the

object,Guards the mind from

wandering away

Watches out and expelshindrances

2. insight anddevelopment ofwisdom: sati

observes,

notes,discerns phenomena

with utmost precision(penetrate) until their

characteristics areseen.


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cattro satipa55hnRight mindfulness is cultivated through the

practice of the four foundations/applications ofmindfulness.

The four applications of mindfulness and their

objective spheres:1.Body (kynuppasan) (material aspect)2. feelings or sensation (vedannuppasan) (mental

aspect)

3. states of mind (cittnuppasan) (mental aspect)4. phenomena (dhammnuppasan)

(dhammnuppasan) (mix of material andmental)

Completion of the practice ofsatipa55hn


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cattro satipa5 5hn - ReferencesMah Satipa55hn Sutta, English translation by U Jotika & U Dhaminda, 1986 Thanissaro Bhikkhu, 2000

10th Sutta (MN 10) and other suttas in the MiddleLength Discourses of Buddha, a new translationof MN (Majjhima Nikya) by Bhikkhu anamoli &Bhikkhu Bodhi, 1995;

22nd Sutta (DN 22) in the Long Discourses ofBuddha, a new translation of DN (Dgha Nikya )by M Walshe, 1987

Visudhimagga, by Buddhagosa, English t ranslation

by anamoli, 1991 (1st Edition)


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cattro satipa55hnRight mindfulness is the direct path to

realisation of Nibbna (through penetrativecontemplation of the field of experience).

The Four Foundations of Mindfulness form the only way that leads to the

attainment of purity, to the overcoming ofsorrow and lamentation, to the end of pain

and grief, to the entering upon the right pathand the realization of Nibbna..

the only way = ekyano maggo

eky

an

om a

ggo


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cattro satipa55hn - termsSatipa55hn : foundation or application or

establishing of mindfulnessekyano maggo:

1. a path that goes in one way only and leads toenlightenment and nowhere else;2. the direct path to realisation ;3. the single (undivided) path (to distinguish it from those

that proceed through jhanas or brahmavihras)Ref:see Note 135 in English translation of MN by Bhikkhu

anamoli & Bhikkhu Bodhi, 1995;Satipatthana: Bhikkhun Jotika and Bhikkhu Dhaminda, 1986


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cattro satipa55hn - practiceBuddha: And what, bhikkhu, is rightmindfulness? Herein,1.a monk dwells contemplating the body in

the body, ardent, clearly comprehendingand mindful, having put awaycovetousness and grief concerning theworld.

2.He dwells contemplating feelings infeelings3.He dwells contemplating states of mind in

states of mind.

4.He dwells contemplating phenomena in


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cattro satipa5 5hn - termsBuddha: And what, bhikkhu, is right mindfulness?Herein,

a monk dwells contemplating the body in the body,ardent, clearly comprehending and mindful, having put

away covetousness and grief concerning the world...feelings in feelings.states of mind in states ofmindphenomena in phenomena, .body in the body = body as just the body (just thephenomenon under contemplation, nothing else, e.g.breath as breath; not I, not self, not mine); (same goesfor feeling, states of mind and phenomena)Bhikkhu= term as used here refers to anyone whopractices satipa55hn (commentary, see note 630, MWalshe)


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cattro satipa5 5hn - termsBuddha: right mindfulness? Herein, a monk dwellscontemplating the body in the body, ardent, clearlycomprehending and mindful, having put awaycovetousness and griefconcerning the world. ..

ardent or diligent (tapi) = right effort, the mindstaying steadfastly on the object of meditation

clearly comprehending = see slides followingMindful = sati = objective & penetrative steadfast

awarenesscovetousness = kamacchanda or sensual desire,

hindrancegrief= byapada or ill-willWorld = phenomena that arise and fall away or


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1. Kynuppasan

Contemplation of the Body

1.1 mindfulness of breathing

1.2 mindfulness of postures

1.3 mindfulness and clear comprehension

1.4 meditation of the unattractiveness of body

1.5 Analyses of the body into elements

1.6 cemetery meditations


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MINDFULNESS OF BREATHING

qRoot meditation subject (mlakamma55hna)q foundational in importance and throughout, can

lead practitioner through meditative absorptionto complete enlightenment

qalso used by Buddha eg on the night of his ownenlightenmentqMuch recommended by the Buddha:And, Bhikkhus, this concentration through

mindfulness of breathing, when developed andpracticed much, is both peaceful and sublime, anunadulterated blissful abiding, which banishes atonce and stills evil unwholesome thoughts as soon

as they arise

NPNA

SA

TI


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MINDFULNESS OF BREATHINGq concentration through mindfulness = concentration

associated with sati that discerns breathing orconcentration on sati of breathing

q both peaceful and sublime = peacefulness of theobject (breath; cf foulness of body) of meditation

and penetrationq an unadulterated blissful abiding = leads to bodily

mental bliss with each moment of absorption

q banishes at once and stills evil unwholesome

thoughts as soon as they arise = calms andtranquilizes.

q The meditation subject is always there respirationcomes naturally, convenient and can be usedanytime anywhere

Expl a

nations

inVis

udhim

agga


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PRACTICE 4 BASIC STEPSBreathe naturally, observe the breath closely

Step 1:Know the exhaling as one breathes out, and know

the inhaling as one breathes in; training oneselfthus,

breathing out, I know I am breathingout

breathing in, I know I am breathing in

(I am - matter of language, actually there is nodoer, no one who breathes, just the doing or

breathing)M

INDFULN

ESS

OF

BRE

ATHING


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PRACTICE 4 BASIC STEPS

Step 2:Note and know the length of the breath as onebreathes naturally:

breathing out long (or short), I know I

am breathing out long (or short respectively);

breathing in long (or short), I know I ambreathing in long (or short)

In putting the mind on the breath, again, there isno doer, just the doing (i.e. the breathing longor short)

M

INDFULN

ESS

OF

BRE

ATHING


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PRACTICE 4 BASIC STEPSStep 3: clearly perceive the entire body of the

breath When mindfulness is sharp, follow the entire

breath from the beginning through the middleto the end of each inhalation or inhalation.

Step 4: calming the bodily function as thepractice continues, there is progressive

calming of the breath and its associated bodilyfunctions, becoming fine & subtle.

More advanced practice beyond the above lead to

deep concentration and insightM

INDFULN

ESS

OF

BRE

ATHING


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Mindfulness of Breathing - summary

Always aware, he breathes in; always aware hebreathes out;

When inhaling long, he notes that he is inhalinglong;

exhaling long, he notes that he is exhaling long. Inhaling short, he notes that he is inhaling short; Exhaling short, he notes that he is exhaling short. He trains himself to inhale aware of the entire

body and to exhale sensitive to the entire body He trains himself to inhale calming bodily

construction and to exhale calming bodilyconstruction.


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MINDFULNESS OF POSTURESPostures: walking, sitting, standing, lying down and

positions as one changes one posture to another

q full attention on the body in whatever position itassumes:

when walking one is aware of walking; when standing one is aware of standing; when sitting one is aware of sitting; when lying down one is aware of lying down;

when changing postures one is aware of changingpostures. (e.g. lifting the leg: note lifting,lifting..)

q illuminates the impersonal nature of the body,

1. body not a self not belonging of a self;

2. bod is sub ect to influence of volition.EGW

ALKIN

GM

ED

ITAT

ION


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MINDFULNESS & CLEAR COMPREHENSION

Four-fold Clear Comprehension - understanding

1. the purpose of the action with reference to itsaccord with the Dhamma (satthakasampajaa);

2.Suitability with reference to efficiency inachieving ones aim (sappya sampajaa;3. the range of meditation, i.e., mind constantly in a

meditative frame even when engaged in action

(gocara sampajaa); and4.understanding without delusion, i.e., seeing the

action as an impersonal process devoid of acontrolling ego-entity (asammoha

sampajaa).

SA

TISAMP

AJA

A


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Four-fold Clear Comprehension - understanding

1. the purpose of the action with reference to itsaccord with the Dhamma (satthakasampajaa);

e.g. going to a temple to meditate beneficial action

2.Suitability with reference to efficiency in

achieving ones aim (sappya sampajaa);e.g. at the time, the temple may have large crowds

participating in a festival not suitable for thepurpose or aim

1.(JOT

IKA&

DHAMIN

DA,19

86

)


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3. the range of meditation, i.e., understanding the

of the proper field for the mind (gocarasampajaa); and

e.g. practice meditation is proper field forthe mind; indulge in sense pleasures not proper field for the mind

4.understanding without delusion, i.e., seeing the

action as an impersonal process devoid of acontrolling ego-entity (asammohasampajaa).

e.g. seeing all conditioned phenomena as

impermanent, unsatisfactory and non-self.(JOT

IKA&

DHAMIN

DA,19

86

)


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q to mindfulness is added understanding:when performing any action (walking; eatingetc), one performs with clear awareness andcomprehension

e.g. When eating in mindfulness and meditativeframe, be aware and understand the variousphysical and mental aspects of associated actions:

qplacing the food in the mouthqchewing..chewingq swallowingswallowing etc

SA

TISAMP

AJA

A


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ANALYTICAL CONTEMPLATIONS OF THE BODY

qunattractiveness of the bodyqanalyses of the body into its component

elements

These contemplations reveal the real nature ofthe body:

Repulsiveness of the body parts and thewhole

No basis for any sense of personal identityNo fixed self or permanent entityNothing or no one to cling to

ASU

BHAM

EDIT

AT

ION


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MEDITATION ON UNATTRACTIVENESS OF BODY

qto counter infatuation with the body,sensual/sexual desire, craving.

qinspect the body at a deeper level, bybreaking it down to its component parts and

each part examined and contemplated(through visualization) hair teeth..Bone..brain..bloodwastes

qrepulsiveness of the parts is revealed and so

the repulsiveness of the whole (of the body) This leads to detachment to the body, thuscutting off craving, the cause of dukkha(sufferings)

ASU

BHAM

EDIT

AT

ION


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MEDITATION/ANALYSES OF ELEMENTS

qto reveal the impersonal nature of thebody, thus countering the tendency ofidentifying with the body as I or myself

qMentally dissect the body (rpa) into itsprimary component elements andexamine them in terms of their quality orattributes:

1.Pathav earth solidity(hardness/softness)

2.po water fluidity (cohesiveness)

3.tejo fire heat (hot or cold)DHTUV A

VATTH

NA


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Elements seen in body parts:

1.Earth or solid element promiknent/seenin the bodys solid parts the organs,tissues, and bones;

2.Water or fluid element prominent/seen inthe bodily fluids;

3.Heat element prominent/seen in the

bodys temperature;4.Air or oscillation element in the

respiratory process(Mahasi method

rising & falling of abdomen)

DHTUV A

VATTH

NA


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qEarth or solid element, Water or fluidelement, Heat element and Air oroscillation element also exist ascomponent elements of external

matterqThere is constant interchange of the

elements between the body and theexternal matters.

Eg. Dead body eventually decomposes intoprimary elements common to all rupa ormatter.

DHTUV A

VATTH

NA


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qon deeper meditation, the body is seen asa configuration of changing material(rpa) processes which support astream of changing mental (nma)

processes.There is no independently existing self as

such

No substantial basis for the sense ofpersonal identityThus there is no I, no self to cling toIdentification of the body as I and

clin in to it ceasesDHTUV A

VATTH

NA


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CEMETERY MEDITATIONS

qMeditate on decomposing body of a corpse(color; bloating; various stages ofdecomposition, etc),

o imaginatively, with the aid of pictures,

oro through direct confrontation with a

corpse.

qapply the disintegration process to ones ownbody, considering: This body, now so fullof life, has the same nature and is subjectto the same fate. It cannot escape death,cannot escape disintegration, but musteventually die and decompose.A

SU

BHA(F

OULN

ES

S)M

EDIT

ATION

N


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CEMETERY MEDITATIONS

q to sever the egoistic clinging toexistence

qIn the sight of a corpse we meetthe teacher who proclaims

: unambiguously Everything.formed is impermanent break the clinging to existence

( because of our failing to see thetrue nature of things including, . ., ,existence i e impermanence we

)cling to existence

ASU

BHA(F

OULN

ES

S)M

EDIT

ATION


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