Satipatthana workshop July 26-29, 2012

Welcome to

Nalanda Institute Malaysia
Department of Buddhist & Pāli Studies

BPS271 Satipatthana Sutta Study
with Meditation Workshop
by Aggacitta Bhikkhu

Kindly ensure your mobile-telephones have been
switched off or put to silent mode. Thank you.

Sāsanārakkha Buddhist Sanctuary 1

Pāli Scriptures
BuddhaVacana
DHAMMA DHAMMAVINAYA VINAYA
Doctrine Doctrine & Discipline Discipline

BRAHMACARIYA
Holy (Celibate) Life

1. Sutta 4. Gāthā 7. Jātaka
Discourse Verses What had happened
2. Geyya 5. Udāna 8. Abbhutadhamma
Mixed Prose & Verse Inspired Utterances Marvellous Things
3. Veyyakaraṇa 6. Itivuttaka 9. Vedalla
Expositions Thus-was-said Catechism 2

Pāli Scriptures
First Choral Chanting (Saṅgīti)
VINAYA
Bhikkhu Bhikkhunī
Vibhaṅga UbhatoVibhaṅga Vibhaṅga
Analysis of Both Analyses Analysis of
Monks’ Rules Nuns’ Rules
DHAMMA

PañcaNikāya
Five Collections

1. Dīgha Nikāya 2. Majjhima Nikāya 3. Saṃyutta Nikāya
Long Collection Middle Collection Connected Collection

4. Aṅguttara Nikāya 5. Khuddaka Nikāya
Numerical Collection Minor Collection 3

Pāli Scriptures
Third Saṅgīti (or later)
TIPIṬAKA
Three Baskets

Vinaya Piṭaka Sutta Piṭaka Abhidhamma Piṭaka
Discipline Discourses Metaphysics

1. Dīgha Nikāya 2. Majjhima Nikāya 3. Saṃyutta Nikāya
Long Collection Middle Collection Connected Collection

4. Aṅguttara Nikāya 5. Khuddaka Nikāya
Numerical Collection Minor Collection 4

Location of Kuru

Sāvatthi

Vesālī

Bārānasī
Gāyā

Ajahn Sujāto’s
Five
Nikāyas
Scrutiny of Four
Āgamas
Satipaṭṭhāna
Pre-Buddhist Other Buddhist
Sources Materials Sources

Vibhaṅga Dharmaskandha Śāriputrābhidharma
Satipaṭṭhāna Sutta Smṛtyupasthāna Sūtra
Ekāyana Sūtra Prajñāpāramita Sūtra

Based on
● Concordance of the 7 main texts
● Internal coherence of material
● Intertextual relationship with the rest of
the scriptures
● Cultural & philosophical contexts at the
Buddha’s time
● Evolution of sectarian positions

3

Suggests
That the Satipaṭṭhāna Sutta (MN 10)
● is not an authentic discourse of the Buddha,

● but a padded up discourse,

● with passages “copied and pasted” from

other discourses,
● showing a sectarian bias towards pure

vipassanā practice.

4

Details
A History of
Mindfulness
How insight worsted tranquility in
the Satipatthana Sutta

By Bhikkhu Sujato

5

Mindfulness
in Early Buddhism
New approaches through
psychology and textual analysis of
Pali, Chinese and Sanskrit sources

By Tse-fu Kuan

Routledge Critical Studies in Buddhism

6

Further suggests
That the Buddha
● initially introduced kāyagatā sati or

kāyasati ( 念身 ) as a general principle
of introspective self-awareness
● developed it into the 4 satipaṭṭhānas

at a late stage of his teaching career
● particularly emphasized the 4

satipaṭṭhānas as his final teaching

7

Coming in Part 2
Comparing contents of
Satipaṭṭhāna
in the 7 major texts
Ekāyana Sūtra Prajñāpāramita Sūtra
8

Overview of
Satipaṭṭhāna
Sutta MN 10
Establishments of Mindfulness
Discourse

Proclamation
“Monks, this is the one-way path
● for the purification of beings,

● for the surmounting of sorrow & lamentation,

● for the disappearance of pain & dejection,

● for the acquiring of the true method,

● for the realisation of Nibbāna,

namely the four satipaṭṭhānas.”

2

Definition
Repeated contemplation of...
body as body ● feelings as feelings
●

● mind as mind ● dhammas as dhammas

while
● being ardent ● having subdued
● clearly knowing longing & dejection
● being mindful in (regard to) the world
3

Structure of Satipaṭṭhāna Sutta
abstract proclamation

body definition
● breathing
refrain

4

Refrain
● Contemplates ● Is mindful that there
internally, exter- is/are a body, feelings,
nally, both inter- mind, dhammas—just for
nally & externally knowledge & repeated sati
●Contemplates ●Is independent, &
nature of arising, of does not cling to
vanishing, of both anything in the world.
arising & vanishing
5

abstract proclamation conclusion
definition prediction dhammas
body refrain
breathing
● ● 4 Noble Truths
refrain
postures
● ● 7 awakening factors
refrain
● clear knowing ● 6 int & ext sense bases
refrain
●31 body parts ● 5 aggregates
refrain
4 elements
● ● 5 hindrances
refrain
9 corpses
● mind
refrain
feelings
6

Prediction
“Monks, if anyone should develop these
four satipaṭṭhānas in such a way for
seven years … seven days, one of two
fruits could be expected of him:
● either final knowledge in this very life,

● or, if there is a trace of clinging left,

non-returning.”

7

Proclamation
“Monks, this is the one-way path
● for the purification of beings,

● for the surmounting of sorrow & lamentation,

● for the disappearance of pain & dejection,

● for the acquiring of the true method,

● for the realisation of Nibbāna,

namely the four satipaṭṭhānas.”

8

Structure of Satipaṭṭhāna Mūla
Based on Bhikkhu Sujāto’s “A History of Mindfulness”

definition

9

Definition in Mūla
● body as body ● feelings as feelings

● internally, externally, both internally

& externally while

10


definition
body
● 31 body parts
refrain

11

Refrain in Mūla
● Is mindful for the sake of
knowledge & vision that
there is/are a body,
feelings, mind, dhammas
● Is independent, & does
not cling to anything in
the world.
12


definition prediction
body
● 31 body parts dhammas
refrain 7 awakening factors
●

feelings refrain 5 hindrances
●

mind

13

Mindfulness = Sati
Awareness of past object
Remember while collecting info &
listening to instructions.

Recollect info collected and the
teacher's instructions.

Remind yourself to practise info collected
and teacher's instructions.

Retrospect (look back) at how the mind
relates to the 6 senses.
1

What is
“Experiencing the
whole body”?
Definitions in the Suttas
and Commentaries
Ānāpānassati Sutta MN 118, Visuddhimagga, [ 阿毘達
磨 ] 大毘婆沙論 Abhidharma-mahāvibhāṣā-śāstra
1

What is “the whole body”?
1. kāyesu Among bodies, monks,
kāyaññatarāhaṃ, this is a body, I say,
bhikkhave, evaṃ namely, in-breath &
vadāmi yadidaṃ — out-breath.
assāsapassāsā.
Ānāpānassati Sutta MN 118

He trains: “I shall breathe in making known, making
clear, the beginning, middle and end of the entire
body of in-breath...”
Visuddhimagga (circa 430 CE)

When mindfulnesss of breathing is not yet
accomplished, one observes in-and-out-breath as
entering and getting out by the nose.
When mindfulnesss of breathing is accomplished,
one observes breath as entering and getting out
through all the pores of the body, which is like a
lotus root.

[ 阿毘達磨 ] 大毘婆沙論 Abhidharma-mahāvibhāṣā-śāstra
(circa 150 CE)

What is
“Calming the
bodily formation”?
Definitions in the Suttas
Cūḷavedalla Sutta MN 44, DutiyaKāmabhū
Sutta SN 41.6, Rahogata Sutta SN 36.11
4

What Is Bodily Formation?
1. Assāsapassāsā kho, In-breath & out-breath,
āvuso visākha, friend Visākha, is bodily
kāyasaṅkhāro... formation...
Cūḷavedalla Sutta MN 44

2. Assāsapassāsā kho, In-breath & out-breath,
gahapati, householder, is bodily
kāyasaṅkhāro... formation...
DutiyaKāmabhū Sutta SN 41.6

‘citta·saṅkhāra·paṭi·saṃ· “Experiencing the mental forma-
vedī assasissāmī’ti sikkhati, tion I shall breathe in,” he trains;
‘citta·saṅkhāra·paṭi·saṃ· “Experiencing the mental forma-
vedī passasissāmī’ti sikkhati; tion I shall breathe out,” he trains;
‘passambhayaṃ citta· “Calming the mental formation I
saṅkhāraṃ assasissāmī’ti shall breathe in,” he trains;
sikkhati,
‘passambhayaṃ citta· “Calming the mental formation I
saṅkhāraṃ passasissāmī’ti shall breathe out,” he trains.
sikkhati.
Ānāpānassati Sutta MN 118

How Is Bodily Formation Calmed?
1. catutthaṃ jhānaṃ For one who has attained
samāpannassa the fourth jhāna, in-breath
assāsapassāsā & out-breath have ceased...
niruddhā honti...
2. catutthaṃ jhānaṃ For one who has attained
samāpannassa the fourth jhāna, in-breath &
assāsapassāsā out-breath have calmed
paṭippassaddhā down...
honti...

Rahogata Sutta SN 36.11

Paṭippassaddhā & Passambhayaṃ
Paṭippassaddhā is
past participle of
paṭippassambhati Pati + pa + sambhati (from
√sambhū) = to calm down

Passambhayaṃ = pa + sambhati (from √sambhū)
passambhayanto is = to calm
present participle of
causative of pa + sambhayati (from
passambhati √sambhū + ṇe) = to make calm

Satipaṭṭhāna Sutta
Study with Meditation
Workshop Part 1.1
Summary & Conclusion
●Preamble
● Background & Structure of the Sutta
● Abstract & Definition

● Breathing

● Postures & Clear Knowing
1

Preamble
1) Good first step to have micro-view of the
suttas to check the claims of various teachers
2) Macro-view also important to prevent
development of fanatical partisan mindset
3) Our extant sets of scriptures took many
centuries to be compiled & recorded because
of poor communication and also because the
Buddha preached in many dialects
4) No sutta can be 100% authentic but elements
common to all schools and traditions have the
highest chances of authenticity 2

Preamble
5) The primary aim of Buddhist education is to
get the right information for effective
practice to reduce the influence of
defilements and eventually liberate the
mind from them completely
6) Right practice should result in a postive
transformation of character reflected in
such attitudes as being more patient,
forgiving, understanding, open-minded,
accepting, humble, selfless, etc.
3

Background & Structure of the Sutta
1) No background story in the Sutta itself, but
the commentary filled it in
2) Ajahn Sujāto’s research suggests that it is not
authentic but is a composite of extracts from
other suttas plus other added materials
3) The “backbone” of the Sutta is the vipassanā
refrain
4) Ajahn Sujāto’s reconstructed “Satipaṭṭhāna
Mūla” has very few exercises and does not
have a vipassanā refrain 4

Abstract & Definition
1) Ekāyano = “one-way” and not “only way”
2) Sati = awareness of past object, although
popularly translated as “mindfulness” and
equated with “present-moment awareness”
3) Sampajāno = “clear knowing” is applicable to
all 4 satipaṭṭhānas, not just to kāyānupassanā
4) Although worldly longing and dejection need
not be totally removed, one must be able to
subdue them in order to step back and observe
them objectively 5

Breathing

1) The Buddha did not specify where to focus
attention while being mindful of breathing
2) “Experiencing the whole body” can be
interpreted and practised in 2 ways which are
both reasonable
3) Nothing is mentioned about shifting attention
from the breath to a nimitta (“reflex image”)
4) There are 2 ways of interpreting “internal”
and “external”
6

Postures & Clear Knowing

1) Labelling during meditation is an expedient
tool recommended even in the Sutta
2) The BARR test to process intentions is useful
under all circumstances
3) It is a myth that “one should not think during
meditation” because proper/wise/thorough
reflection & deliberation (yoniso manasikāra)
are often encouraged in the suttas

7

Body Parts
&
Elements
in Dhātuvibhaṅga Sutta (MN 140)

Earth Element

… head hairs, body hairs … feaces, or anything
else internal, within oneself, that’s hard, solid,
and sustained [by craving]: This is called the
internal earth element. Now both the internal
earth element & the external earth element are
simply earth element. And that should be seen as
it has occurred with right paññā: ‘This is not
mine, this is not me, this is not my self.’

2

Water Element

… bile, phlegm … urine, or anything else internal,
within oneself, that’s water, watery, & sustained
[by craving]: This is called the internal water
element. Now both the internal water element &
the external water element are simply water
element. And that should be seen as it has
occurred with right paññā: ‘This is not mine, this
is not me, this is not my self.’

3

Fire Element
… that by which [the body] is warmed, aged, &
consumed with fever; and that by which what is
eaten, drunk, consumed & tasted gets properly
digested; or anything else internal, within
oneself, that’s fire, fiery, & sustained [by
craving]: This is called the internal fire element.
Now both the internal fire element & the external
fire element are simply fire element. And that
should be seen as it has occurred with right
paññā: ‘This is not mine, this is not me, this is not
my self.’
4

Wind Element

… up-going winds, down-going winds, winds in the
stomach, winds in the intestines, winds that course
through the body, in-and-out breathing, or anything
else internal, within oneself, that’s wind, windy, &
sustained [by craving]: This is called the internal
wind element. Now both the internal wind element
& the external wind element are simply wind
element. And that should be seen as it has occurred
with right paññā: ‘This is not mine, this is not me,
this is not my self.’
5

Pāli Canonical Terms Related to Mind

Citta Mano Viññāṇa
Mind Intellect Consciousness

5 Sense
Consciousness

Mind
Consciousness

Stream of
Defilements Consciousness
linking rebirth



Developed  
Defiled  
Purified  
Restrained  
Liberated 

Conditioned   
3 Characteristics   



Aggregate 
Sense Organ 
Thinking  
Personality  
Sentience  
Coordinator of 5 senses 

Rebirth Process 

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

Workshop Part 1.2
● Body Parts, Elements & Corpses
● Contemplation of Vedanā

● Contemplation of Citta

1

Body Parts, Elements & Corpses
1) The idea that vipassanā objects must only be
“ultimate realities” contradicts the vipassanā
refrain for body parts and corpses
2) Contemplation of elements can be either
conceptual or experiential as “ultimate
realities”
3) Contemplation of body parts & corpses can
help to reduce lust
4) Contemplation of corpses can also reduce
conceit and give a sense of urgency
2

Contemplation of Vedanā
1) Vedanā is the very basic experience of pain,
pleasure or neither pain nor pleasure
2) Emotions are composite feelings involving
thoughts, mental states and bodily sensations
3) Vedanā can be mental or bodily and occurs in
all types of consciousness (viññāṇa)
4) According to the Abhidhamma, the 4 sense
consciousness has only neutral feeling, that of
the body has either pain or pleasure and that
of the mind has any one of the three 3

Contemplation of Citta

1) Citta here refers to the mental state
2) Citta in other contexts may have different
connotations
3) Citta, mano and viññāṇa are three Pāli terms
used to refer to the mind, intellect/mind-organ
and consciousness respectively
4) Contemplation of citta is to be differentiated
from contemplation of mano and viññāṇa
mentioned in dhammānupassanā
4

How to Prevent
The Hindrances
from arising
according to the commentary

Conditions for Prevention of
Sensual Desire
1. Learning asubha meditation
2. Practising asubha meditation
3. Guarding the sense doors
4. Moderation in eating
5. Good spiritual friendship
6. Suitable conversation

Ill-will
1. Learning mettā meditation
2. Practising mettā meditation
3. Reflection on kammic ownership
4. Much wise consideration

How to Remove
Ill-will (AN 5:161)
1. Develop mettā for that person
2. Develop compassion...
3. Develop equanimity...
4. Forget that person
5. Resolve on kammic ownership

Sloth & Torpor
1. Grasping the sign of over-eating
2. Changing postures
3. Attention to the perception of light
4. Staying outdoors

Restlessness & Worry
1. Being learned or knowledgeable
2. Clarification through questioning
3. Skilfullness in the Vinaya
4. Associating with (exemplary) elders

Doubts
1. Being learned or knowledgeable
2. Clarification through questioning
3. Skilfullness in the Vinaya
4. Much faith/confidence

The Mechanics of
Perception
at the 6 Sense Doors
according to
Madhupiṇḍika Sutta (MN 18)

Eye + Forms  Eye-consciousness
Contact

Feeling  Perception

Proliferation  Thinking

Reckonings based
on proliferations &
perceptions of
past, future and
Obsess
just arisen forms

Mind + Dhammas  Mind-consciousness
Contact

Feeling  Perception

Proliferation  Thinking

Reckonings based
on proliferations &
perceptions of
past, future & just
arisen dhammas Obsess

Relevance to Dhammānupassanā

Proliferation Papañca

Craving Taṇhā

Conceit Māna

Wrong View Diṭṭhi

Range of
Awakening
Factors
according to Bhojjaṅga Saṃyutta

Mindfulness

Whenever a monk dwelling thus
withdrawn recollects that
Dhamma and thinks it over,
on that occasion the mindfulness
awakening factor is aroused ... is
being developed ... comes to
fulfilment by development.
SN 46:3

Mindfulness

Whatever mindfulness there is
● of things internal

● or of things external

that is also the awakening factor
of mindfulness

SN 46:52

Investigation of Dhamma
Whenever a monk dwelling thus
withdrawn discriminates that Dhamma
with wisdom, examines it, makes an
investigation of it,
on that occasion the investigation of
dhamma awakening factor of the monk
is aroused ... is being developed ...
comes to fulfilment by development.
SN 46:3

Investigation of Dhamma
Whenever one discriminates dhammas
● internally

● or externally

with wisdom, examines them, makes
an investigation of them, that is the
awakening factor of investigation of
states.
SN 46:52

All Awakening Factors

A bhikkhu develops the awakening
factor of ... accompanied by
mettā ... karuṇā ... muditā ... equanimity
... mindfulness of breathing ...
based upon seclusion, dispassion, and
cessation, maturing in release.

SN 46:54, 62-66

A bhikkhu develops the awakening factor
of ... accompanied by the perception
of a skeleton ... of a worm-infested
corpse ... of a livid corpse ... of a fissured
corpse ... of a bloated corpse
SN 46:57-61

of ... accompanied by the perception of
impermanence ... of suffering in the
impermanent ... of non-self in what is
suffering
SN 46:71-73


of ... accompanied by the perception of
abandonment ... of dispassion ... of
cessation

SN 46:74-76

When, bhikkhus, a noble disciple listens
to the Dhamma with eager ears,
attending to it as a matter of vital
concern, directing his whole mind to it,
on that occasion the five hindrances are
not present in him; on that occasion the
seven factors of enlightenment go to
fulfilment by development....
Āvaraṇanīvaraṇa Sutta (SN 46:38)

Workshop Part 2.1
● Contemplation of Dhammas
● 5 Hindrances

● 5 Aggregates

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

Contemplation of Dhammas

1) Dhammas are special mental objects
classified according to the Buddha and to be
investigated in terms of conditionality
2) Instructions to observe the nature of arising
and vanishing are explicitly given in each
exercise
3) This shows that the vipassanā refrain is
redundant for this satipaṭṭhāna

2

5 Hindrances

1) The hindrances can be dealt with according to
the instructions only if the mind is composed
2) Otherwise other methods, such as those found
in Vitakkasaṇṭhāna Sutta (MN 20) and those
recommended by the commentary, have to be
resorted to
3) It is essential for the hindrances to be subdued
before any form of mental development can
be done
3

5 Aggregates

1) The 5 aggregates comprise the subjective
aspects of experience of a sentient being
2) They are arranged in the order of subtlety
experienced during the course of meditation
3) The mind must be quite composed (i.e. have
good samādhi) in order to clearly distinguish
each aggregate
4) After identifying each aggregate, one must
contemplate how it arises and disappears
4

6 Internal & External Sense-bases
1) The objects for vipassanā are saṅkhāras =
conditioned conditioners
2) Saṅkhāras include sense-objects, citta and
cetasikas, as well as thoughts, ideas, beliefs,
expectations, etc.
3) Keeping a close watch on how the mind
responds or reacts to the six senses is the key
to both spiritual and worldly success
4) This constitutes the basis and rationale for the
continual daily practice of open-awareness
5

Awakening Factors (1 – 4)
1) The range of application for the awakening
factors are not just limited to the exercises in
the Satipaṭṭhāna Sutta
2) This range includes reflection on a Dhamma
discourse and the arising of the ensuing
awakening factors
3) It also includes other meditations based on
seclusion, dispassion and cessation, and
maturing in release, e.g. 4 brahmavihāras,
asubha, and various perceptions
6

Awakening Factors (1 – 4)

4) Intently listening to a Dhamma
discourse can also bring about
the 7 awakening factors and
their development to fulfilment

7

Comparison of
Kāyānupassanā
Contemplation of the Body
&
Kāyagatāsati Sutta (MN 119)
Mindfulness of the Body Discourse

Kāyagatāsati Sutta
Proclamation

“ And how, monks, is mindful-
ness of the body developed
and cultivated so that it is of
great fruit and great benefit?
”
2

Structure of Kāyagatāsati Sutta
proclamation
● breathing
refrain

3

Samatha Refrain
● As he abides thus ● internally his mind stills,
heedful, ardent, settles, and becomes
and resolute unified and composed.
● memories and ● That is how a bhikkhu
thoughts based on develops mindfulness
the household life of the body.
are abandoned
4

proclamation
● breathing
refrain
● postures
refrain
● clear knowing
refrain
● 31 body parts
refrain
● 4 elements
refrain
● 9 corpses
refrain first jhāna
5

Jhāna & Mindfulness of the Body
He pervades his whole body
● with the rapture & ● with the pleasure
pleasure born of divested of rapture
seclusion (1st) (3rd)
● with the rapture & ● with a pure bright
pleasure born of mind (4th)
composure (2nd)
6

Samatha Refrain
● As he abides thus ● internally his mind stills,
heedful, ardent, settles, and becomes
and resolute unified and composed.
● memories and ● That is how a bhikkhu
thoughts based on develops mindfulness
the household life of the body.
are abandoned
7

proclamation conclusion: ten benefits
● breathing ready for direct knowledge
refrain
● postures gone beyond Māra
refrain
● clear knowing cultivated wholesome states
refrain
● 31 body parts fourth jhāna
refrain
● 4 elements third jhāna
refrain
● 9 corpses second jhāna
refrain first jhāna
8


body definition
● breathing
refrain

9

Vipassanā Refrain
● Contemplates ● Is mindful that there
internally, exter- is/are a body, feelings,
nally, both inter- mind, dhammas—just for
nally & externally knowledge & repeated sati
● Contemplates ● Is independent, &
nature of arising, of does not cling to
vanishing, of both anything in the world.
arising & vanishing 10

definition prediction dhammas
body refrain
breathing
● ● 4 Noble Truths
refrain
postures
● ● 7 awakening factors
refrain
● clear knowing ● 6 int & ext sense bases
refrain
●31 body parts ● 5 aggregates
refrain
4 elements
● ● 5 hindrances
refrain
9 corpses
● mind
refrain
feelings 11

Mindfulness
in Early Buddhism
New approaches through
psychology and textual analysis of
Pali, Chinese and Sanskrit sources

By Tse-fu Kuan

Routledge Critical Studies in Buddhism
12

Further suggests
● The 4 satipaṭṭhānas and kāyagatāsati
are just 2 different formulations of the
same teaching with different emphasis
● The tendency to dissociate satipaṭṭhāna
from samatha is aparently a rather late
development

13

Satipaṭṭhāna Leads to Samādhi
Having said this, Bhante, Brahmā Sanaṅkumāra
addressed the Devas of Tāvatiṃsa thus:

“ ... As he thus dwells contemplating the
body as body internally, he becomes
perfectly composed and perfectly serene.
Being thus perfectly composed and
serene, he produces knowledge and vision
externally in respect of another body ...

Janavasabha Sutta (DN 18) 1


contemplating feelings as feelings internally
... mind as mind internally ... dhammas as
dhammas internally, he becomes perfectly
composed and perfectly serene.
Being thus perfectly composed and serene,
he produces knowledge and vision
externally in respect of other dhammas.
”
Janavasabha Sutta (DN 18)
2


“ Friend Visākha, the ‘one place-ness’
(ekaggatā) of the mind—this is samādhi;
the four satipaṭṭhānas are the basis
(nimitta) of samādhi; the four right
kinds of strivings are the equipment of
samādhi; the repetition, development,
and cultivation of these same dhammas
is the development of samādhi therein.
”
Cūḷavedalla Sutta (MN 44) 3

Translation of Ekaggatā
Word Analysis
ekaggatā eka + agga + tā
(one) (-ness)
agga tip, point, topmost, foremost,
beginning, best; place

Translation
Popular one-pointed-ness
Preferred one place-ness = focused state
4

Definition of “Focus” & “Focused”
focus verb
1. to give attention, effort, etc. to one particular
subject, situation or person rather than another
2. to adapt or be adjusted so that things can be
seen clearly; to adjust sth so that you can see
things clearly

focused adjective
with your attention directed to what you want to
do; with very clear aims
The Oxford Advanced Learner's Dictionary, 7th Edition
5

Definition of Samādhi
Definition in Pāli
Yā cittassa ekaggatā—ayaṃ samādhi

Popular Translation
The mind’s one-pointedness—this is concentration

Preferred Translation
The mind’s focused state—this is composure
6

Definition of “Composure”
composure noun
the state of being calm and in control of your
feelings or behaviour
The Oxford Advanced Learner's Dictionary, 7th Edition

Word Analysis of “Samādhi”
samādhi is a noun derived from sam (together;
thoroughly) + ā (bring) + √dhā (to put, place)
which has a verb in passive voice samādhīyati (to
be thoroughly brought together and put/placed)
7

4 Types of Samādhi·bhāvanā
Type Goal
Four Jhānas Comfortable dwell-
ing here and now

Perception of Light Knowledge and
vision

Awareness of Feelings, Mindfulness and
Perceptions and Thoughts clear knowing

Contemplating Rise and Destruction of all
Fall of the 5 Aggregates mental defilements
Samādhi·bhāvanā Sutta (AN 4:41)
8

Bhante Henepola
Gunaratana’s
Radical
Change of View
about Jhāna

Translation of “Jhāna”
“ ... The Pāli word jhāna has been rendered
by translators into English in various
ways... The word “absorption”... is the
most suitable of the lot...
The jhānas themselves are states of deep
mental unification characterised by a
total immersion of the mind in its object.

A Critical Analysis of the Jhānas
”
in Therāvāda Buddhist Meditation
Phd thesis submitted in 1980 and published in 1999 10

Right Jhāna
“ ... when we become absorbed into our object
of focus, what we are practicing is “wrong”
Jhāna. When we practice “right” Jhāna we
will be able to see things as they really are.
... If you are absorbed in the subject you will
not understand, nor remember anything.
”
“Should we come out of Jhāna to practice Vipassanā?”
2007 paper in
Buddhist Studies in Honour of
Venerable Kirindigalle Dhammaratana 11

What is
Samatha &
Vipassanā?
Buddha’s Definition
according to
Tatiya·samādhi Sutta (AN 4:94) 1

What Is Samatha?
1. kathaṁ cittaṁ How is the citta to be ‘made
saṇṭhapetabbaṁ? to stand properly’ (steadied)?
2. kathaṁ cittaṁ How is the citta to be ‘made
sannisādetabbaṁ? to sit properly’ (settle down)?

3. kathaṁ cittaṁ How is the citta to be
ekodi kātabbaṁ? made unified ?
4. kathaṁ cittaṁ How is the citta to be brought
samādahātabbaṁ? together & placed (composed)?

SAMATHA = STILLING

What Is Vipassanā?
1. kathaṁ saṅkhārā How are saṅkhārā
daṭṭhabbā? to be seen?
sammasitabbā? to be investigated?

vipassitabbā? to be seen distinctly?

vi = clear, distinct; distinguish, separate; special; various
passanā = seeing

VIPASSANĀ = DISTINCT SEEING

Samatha vs Vipassanā
Samatha is about how to still the mind
(citta). It is not about objects of focus—
whether conceptual objects (paññatti) or
ultimate realities (paramattha dhammā).

Vipassanā is about the object of focus—
which is saṅkhārā—and how to regard them,
investigate them, and develop insightful
understanding about them.

What is “Saṅkhārā”?
Handa dāni, bhikkhave, Now, monks,
āmantayāmi vo let me address you:
“vayadhammā saṅkhārā; “Saṅkhārā have the nature of
appamādena vanishing; with heedfulness
sampādethā”ti. fulfil [your goal].”

Aniccā vata saṅkhārā, Impermanent indeed are saṅkhārā,
uppādavayadhammino. Their nature is arising & vanishing.
uppajjitvā nirujjhanti, Having arisen they cease.
tesaṃ vūpasamo sukho. Their appeasement is happiness.

Mahāparinibbāna Sutta SN 6:15

What is “Saṅkhārā”?

“kiñca, bhikkhave, “And what, monks,
saṅkhāre vadetha? do you call ‘saṅkhārā’? Because
saṅkhatamabhisaṅkharontī they condition the conditioned—
ti kho, bhikkhave, tasmā thus they are called ‘conditioned
‘saṅkhārā’ti vuccati. conditioners’

Khajjanīya Sutta SN 22:79

Used in the context of the 4th khandha

How to “See” Saṅkhārā
“sabbe saṅkhārā aniccā”ti, “All saṅkhārā are impermanent”—
yadā paññāya passati. when one sees with wisdom,
atha nibbindati dukkhe, one wearies of suffering.
esa maggo visuddhiyā. This is the path to purification.
“sabbe saṅkhārā dukkhā”ti, “All saṅkhārā are suffering”—

“sabbe dhammā anattā”ti, “All dhammā are not-self”—

Dhammapada (#277 – #279)

How to “See” Saṅkhārā
“...yadaniccaṃ taṃ “...what is impermanent—that is
dukkhaṃ; yaṃ dukkhaṃ suffering; what is suffering—
tadanattā; yadanattā taṃ that is not-self; what is not-self—
‘netaṃ mama, ‘this is not mine,
nesohamasmi, this is not me,
na meso attā’ti evametaṃ this is not my self,’ thus is it
yathābhūtaṃ to be seen with right wisdom
sammappaññāya as it has occurred.
daṭṭhabbaṃ...

“evaṃ passaṃ... sutavā Thus seeing... the informed noble
ariyasāvako... nibbindati. disciple... wearies of (the 5 Kh).
nibbindaṃ virajjati; virāgā Being weary, he detaches; due to
vimuccati.... detachment, he is liberated...

Yadanicca Sutta SN 22.15

Paññā & Viññāṇa
“...Yā cāvuso, paññā yañca “...paññā and viññāṇa—
viññāṇaṃ—ime dhammā these states are
saṃsaṭṭhā, no visaṃsaṭṭhā. conjoined, not disjoined.
Na ca labbhā imesaṃ It is impossible to separate these
dhammānaṃ vinibbhujitvā states from each other
vinibbhujitvā nānākaraṇaṃ in order to describe the difference
paññāpetuṃ....” between them.

‘‘...imesaṃ dhammānaṃ ...between these states
saṃsaṭṭhānaṃ no that are conjoined,
visaṃsaṭṭhānaṃ paññā not disjoined: paññā is to be
bhāvetabbā, viññāṇaṃ developed, viññāṇa is to be fully
pariññeyyaṃ. Idaṃ nesaṃ understood. This is the difference
nānākaraṇan’’ti between them.
Mahāvedalla Sutta MN 43

Knowing the

4 Noble
Truths
as they have occurred
according to Dhammacakkapavattana
Sutta (SN 56:11)

4 Noble Truths
1. Suffering
2. Origin of Suffering
3. Cessation of Suffering
4. Way Leading to the Cessation
of Suffering

Step 1: Identify Each Truth

4 Noble Truths
1. Suffering—to be fully known
2. Origin of Suffering—to be
abandoned
3. Cessation of Suffering—to be
realised
4. Way Leading to the Cessation
of Suffering—to be developed

Step 2: Understand Each Task

4 Noble Truths
1. Suffering—has been fully known
2. Origin of Suffering—has been
abandoned
3. Cessation of Suffering—has been
realised
4. Way Leading to the Cessation of
Suffering—has been developed

Step 3: Acknowledge Completion

1. Suffering
● Birth, aging, illness, death
● Association with the unbeloved
● Separation from the loved
● Not to obtain what one wishes for
● In brief, the five aggregates
[subject to] clinging

is to be fully known

2. Origin of Suffering
Craving
which brings renewal of being,
accompanied by delight and lust,
and delights in this and that—
● Craving for sensual pleasures

● Craving for being

● Craving for non-being

is to be abandoned

3. Cessation of Suffering
The remainderless detachment
from and cessation of that very
craving—
● the renunciation

● relinquishment

● release

● letting go

is to be realised

4. Way to Cessation of Suffering
The Noble Eightfold Path—

1. Right view 5. Right livelihood
2. Right thought 6. Right effort
3. Right speech 7. Right mindfulness
4. Right action 8. Right composure

is to be developed

Way to Develop Satipaṭṭhāna
The Noble Eightfold Path—

1. Right view 5. Right livelihood
2. Right thought 6. Right effort
3. Right speech 7. Right mindfulness
4. Right action 8. Right composure
This is called the way leading to the develop-
ment of the establishment of mindfulness.
(SN 47:40)

Linear Development of N8P
10 Right Liberation

9 RK
1 RV 8 RC

2 RT 7 RM
Sīla
3 RS 6 RE Samādhi
Paññā
4 RA 5 RL

Complex Development of N8P
Liberation
Detachment
1RV1 1RV2 Weariness

6RE 7RM 8RC

1RV1=Info & Intelligence
2RT 1RV2=Insight
3RS 5RL Sīla Samādhi Paññā
4RA

Pāli Terms for the 3 Times
atīta ati + ita
(beyond) (has gone)
has gone beyond = “past”
anāgata ana + āgata
(not) (has come)
has not come = “future”
paccuppanna pati + uppanna
(emphatic prefix) (has arisen)
has just arisen = “present”

Mindfulness = Sati
Awareness of past object
Remember while collecting info &
listening to instructions.

Recollect info collected and the
teacher's instructions.

Remind yourself to practise info collected
and teacher's instructions.

Retrospect (look back) at how the mind
relates to the 6 senses.
2

Based on
● Concordance of the 7 main texts
● Intertextual relationship with the rest of
the scriptures
● Cultural & philosophical contexts at the
Buddha’s time
● Evolution of sectarian positions
2

Suggests
That the Satipaṭṭhāna Sutta (MN 10)
● is not an authentic discourse of the Buddha,

● but a padded up discourse,

● with passages “copied and pasted” from

other discourses,
● showing a sectarian bias towards pure

vipassanā practice.
3

Details
A History of
Mindfulness
How insight worsted tranquility in
the Satipatthana Sutta

By Bhikkhu Sujato
4

Comparing contents of
Satipaṭṭhāna
in the 7 major texts
Ekāyana Sūtra Prajñāpāramita Sūtra 5

Intro to Texts & Schools
Text School
Vi Vibhaṅga Pāli Tradition
Dh Dharmaskandha Sarvāstivāda
Śā Śāriputrābhidharma Dharmaguptaka
PS Satipaṭṭhāna Sutta Pāli Tradition
SS Smṛtyupasthāna Sūtra Sarvāstivāda
Ek Ekāyana Sūtra Mahāsaṅghika
Pr Prajñāpāramita Sūtra Mahāsaṅghika
6

1a. Contemplation of Body
Vi Dh Śā PS SS Ek Pr
4 postures 1 2 1 1
Clear knowing 2 3 2 2
Cut off thoughts 3
Suppress thoughts 4
Breathing 3 1 5 3
4 jhāna similies
Perception of light
7

1b. Contemplation of Body
Basis of reviewing 6
Parts of body 1 1 4 4 7 1 4
Elements 2 6 4
5 5 4
8 6
2 4
5 4

Food 6
Space 7
Oozing orifices 8 3
Charnel ground 9 6 9 4
8

2. Contemplation of Feelings
Pleasant/painful/ 1 1 1 1 1 1
neutral
Bodily/mental 2 2
Carnal/spiritual 2 3 2 2 3
Sensual/not 4 4
No mixed feeling 2

9

3a. Contemplation of Mind
With/w/o lust 1 1 1 1 1 1
With/w/o anger 2 2 2 2 2 2
With/w/o delusion 3 3 3 3 3 3
Defiled/undefiled 4
With/w/o affection 4
With/w/o attainment 5
With/w/o confusion 6
10

3b. Contemplation of Mind
Contracted/scattered 4 4 4 4 4 4
Slothful/energetic 5
Universal/not 5
Exalted/unexalted 5 5 5 6
Small/great 6 5
Surpassed/not 6 6 7
Lower/higher 6
11

3c. Contemplation of Mind
Developed/not 10 7
Distracted /not 7
Quiet/not 8
Composed/not 6 9 7 7 8 8
Released/not 7 11 8 8 9 9

12

4. Contemplation of Dhammas
5 Hindrances 1 1 1 1 1 1
5 Aggregates 2
6 Sense bases 2 2 3 2
7 Awakening 2 3 3 4 3 2
factors
4 Jhānas 3
4 Noble truths 4 5
13

5. Refrain
Internal/external 1 1 1 1 1 1* 1
Tribulations 2 2
Arising/vanishing 3 2 2
Knowledge 4 3 2 3
Independance 5 4 4 2
Arahantship 5

14

Tribulations
At the end of each anupassanā

Observes and contemplates all their many tribu-
lations, namely: this body (etc.) is like a sickness,
like a boil, like a dart, troublesome, impermanent,
suffering, empty, not-self, changing, wearisome,
a great entanglement. It is of a nature to be lost
and to decay, rapidly and incessantly becoming
weak, not enduring. It cannot be relied on or
trusted. It is of a nature to change and decay.

Trans. Bhikkhu Sujato 15


definition

16

Definition in Mūla
● body as body ● feelings as feelings

● internally, externally, both internally

& externally while

17


definition
body
● 31 body parts
refrain

18

Refrain in Mūla
● Is mindful for the sake of
knowledge & vision that
there is/are a body,
feelings, mind, dhammas
● Is independent, & does
not cling to anything in
the world.
19


definition prediction
body
●31 body parts dhammas
refrain 7 awakening factors
●

feelings refrain 5 hindrances
●

mind
20

Workshop Part 2.2
●Samādhi & Satipaṭṭhāna
● 4 Noble Truths
5

● Comparison of Satipaṭṭhāna Contents
1

Samādhi & Satipaṭṭhāna
1) Kāyagatāsati Sutta (MN 119) states that all
the 14 exercises in kāyānupassanā together
with the 4 jhānas lead to samādhi
2) This contrasts with the vipassanā refrain that
follows each exercise in Satipaṭṭhāna Sutta
3) Extracts from Janavasabha Sutta (DN 18) and
Cūḷavedalla Sutta (MN 44) confirm that the 4
satipaṭṭhānas lead to samādhi
4) Samādhi·bhāvanā Sutta (AN 4:41) shows that
there are 4 types of samādhi
2


5) Vitakka·saṇṭhāna Sutta (MN 20) shows that all
the 5 methods of stilling distracting thoughts
lead to samādhi
6) In light of these instances, to translate
samādhi as “concentration” or “one-pointed-
ness of mind” may be misleading
7) Thus, the preferred translation for samādhi is
“composure” or “focused state of mind”

3


8) The Visuddhimagga’s definition of worldly
jhāna as “absorption in a conceptual object
oblivious of the 5 senses” contradicts the
descriptions of jhānas in the suttas, where the
5 senses, especially the body, have not been
transcended
9) The Visuddhimagga jhāna is based on a con-
ceptual object, but the sutta jhāna is defined
according to mental state, not object of focus
4

4 Noble Truths
1) Suffering (=1st NT) is to be fully known by
developing the 4th NT = Noble Eightfold Path
2) Fully knowing the 1st NT entails discovering its
cause, craving (=2nd NT), and simultaneously
abandoning it
3) With the abandoning of craving, the cessation
of suffering (3rd NT) is realised
4) Developing N8P is often portrayed as a linear
process in the suttas, but in reality it is more
complex, involving multiple feedback loops
5

Comparison of Satipaṭṭhāna Contents

1) The variations in the 7 major texts are very
obvious in kāyānupassanā & dhammānu-
passanā
2) The rule of thumb is to regard the common
elements as the more authentic
3) Comparison with the 7 major texts is only one
of the criteria for Ajahn Sujāto to make his
reconstruction of what the “original (Mūla)”
Satipaṭṭhāna Sutta could have been like
6

For Final Discussion

What are the significant
insights for understanding
and practice resulting from
this workshop?

7

Workshop
● Comparison with Satipaṭṭhāna Mūla

● Comparison with other suttas

● Grand Conclusion
1

Comparison with Satipaṭṭhāna Mūla

1) Many additional exercises in Pāli
kāyānupassanā and dhammānupassanā
2) 1st part of Pāli refrain (contemplating
internally, externally & both) is in the
definition of Mūla
3) No vipassanā in refrain of Mūla
4) Vipassanā only in dhammānupassanā
of Mūla
2

Internal coherence of material
1) How to contemplate arising and vanishing of
body parts and corpses?
2) Redundancy of refrain & causal investigation
in dhammānupassanā
3) No hard and fast line drawn between concept
and “ultimate reality”
4) For vipassanā contemplation, saṅkhāras are
not restricted to form, citta and cetasika, but
include anything that has the nature of arising
and vanishing 3

Comparison with other suttas

1) Sati has a broad range of applications
based on its root meaning: “awareness of
a past object”
2) Sati thus covers: (a) remembering,
(b) recollecting, (c) reminding, (d) looking
back at an immediate past object
3) Sati is not paññā, but is a necessary
condition for it, the groundwork for paññā
4


4) Sati brings the composed mind to be aware of
an object that has just arisen so that paññā can
discern its nature & conditionality
5) Pajānāti (=verb of paññā) ranges from just bare
acknowledgement of an object to intellectual
understanding of and profound insight into the
true nature of sensory experience
6) According to Poṭṭhapāda Sutta (DN 9),
preception (saññā) arises first, followed by
knowledge (ñāṇa) 5


7) Clear knowing is to be applied to all 4
satipaṭṭhānas, not just bodily activities
8) In the Gradual Training templates, postures
& clear knowing precede meditation proper &
should not be included in kāyānupassanā
9) “Having subdued longing and dejection” is
equivalent to sense restraint in the Gradual
Training templates

What is the Gradual Training Template? 6

The Gradual Training Template
1. Virtuous in the moral precepts
2. Guarding the doors of the sense faculties
3. Moderation in eating
4. Devotion to wakefulness
5. Mindfulness and clear knowing
6. Resorting to seclusion
7. Abandoning the 5 hindrances
8. Developing the jhānas
Based on GaṇakaMoggallāna Sutta (MN 107) 7


10) According to Kāyagatāsati Sutta (MN 119),
the 14 exercises in kāyānupassanā lead to
samādhi
11) According to Janavasabha Sutta (DN 18)
and Cūlavedalla Sutta (MN 44) the 4
satipaṭṭhānas lead to samādhi
12) Although “samatha” & “vipassanā” are not
explicitly mentioned in MN 10, their features
are there according to other suttas
8


13) According to Vibhaṅga Sutta (SN 47.40),
(a) the establishment of mindfulness
= the definition
(b) the development of the establishment
of mindfulness = contemplating the
nature of arising, of vanishing & of both
(c) the way leading to the development of
the establishment of mindfulness
= Noble Eightfold Path
9

Grand Conclusion
1) Practice of 4 satipaṭṭhānas supported by
Factors 1-6 of N8P leads to Right Samādhi
2) Based on the samādhi attained, sati and
saññā take the lead in contemplating the
nature of arising, of vanishing & of both
3) This leads to experiential knowledge and
vision of saṅkhāras as they had occurred
4) When such experiential insight reaches
maturity, it develops into weariness and
detachment, culminating in Liberation 10

Satipatthana workshop July 26-29, 2012

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Satipatthana workshop July 26-29, 2012