1-3 Bodhipakkhiyadhamma
1-3-1 Satipatthana
1-3-1-1 Requisites of Satipatthana
1-3-1-2 Kayanupassana
1-3-1-3 Yoniso and Sikkhati
1-3-1-4 Meditation Objects
1-3-1-5 Sapaya Practice
1-3-1-6 Correct Practice
1-3-2 Four Great Efforts
1-3-3 Four Paths of Accomplishment (Iddhipadda)
1-3-4 Five Indriya
1-3-5 Five Bala
1-3-6 Seven Factors
1-3-7 Eight-Fold Path
1-3
The thirth-seven Bodhipakkhiya dhamma top
(Qualities Contriburing to Enlightenment)
Let not a man trace back the past , or wonder what the future holds: The past is¡Kbut the left behind, The future¡Kbut the yet unleashed. Rather, with insight let him see each idea presently arisen: To know and be sure of that invisibly, unshakably. Today the effort must be made: Tomorrow death may come, who knows? (Majjhima-Nikaya, iii, 187)
What is Bodhipakkhiyadhamma ?
Bodhipakkhiyadhamma is the thirty-seven qualities contributing to enlightenment. These thirty-seven qualities ultimately lead the yogi to the Four Noble Truths, beginning with Satipatthana ¡V which is the first four elements of Bodhipakkhiyadhamma ¡V and ending with the Eight-Fold Path.
1-3-1-1 Satipatthana (Figure 1-1, 1-2) top
Satipatthana, or meditation based on mindfulness of four types of objects or foundations, is the type of practice used in most present day meditation systems and was described by the Buddha as follows:
The one and only path, Bhikkus, leading to the perfection of beings, to passing far beyond grief and lamentation, to the dying out of suffering and misery, to the attainment of right method, to the realization of Nibbana, is the four- fold setting up of Mindfulness. (Dighanikaya, Satipatthana Sutta)
1) object: observing sitting rupa ¡V in oneself
2) observer earnestness (atapi), mindfulness (sati), and clear comprehension (Sampajanna) this is real Satipatthana (These 3 are morality, concentration, and wisdom, and are the 8-Fold Path.)
3) purpose: destroy like and dislike (abijjha and domanassa) in 5 khandas
4) Benefit: destroy moha, realize 4 Noble Truths and end suffering To practice Satipatthana is the same as practicing the Eight-fold Path.
Or vice versa: if you practice the Eight-Fold Path you practic Satipatthana ¡V because Satipatthana and the Eight-Fold Path are the Middle Way. (The Lord Buddha said all Bodhipakkhiyadhamma is the Middle Way). Satipatthana is the basis or foundation of the structure of Bodhipak-kiyadhamma, which leads to Vipassana wisdom and freedom from suffering.
Satipatthana is the basis or foundation of the structure of Bodhipak-kiyadhamma, which leads to Vipassana wisdom and freedom from suffering.
Three are forty-four Satipatthana objects. Each type can lead to the arahatta path. For example, Ananda became an arahant in kayanupassana, the minor posture. (He was in the process of lying down, when enlighten-ment occurred).
1-3-1-1 Requisites of Satipatthana
1) Kaya (figure 1-2)
¡§body in body¡¨ (in Satipatthana): See only one thing in each meditation object. When you see body, see only body in Satipatthana, not mind knowing it: This is observing nama and rupa at the same time, and it is not good practice. For example, don¡¦t mix Kaya and Vedana, Kaya and Citta or Kaya and Dhamma. See only body in body feeling in feeling, etc. If you mix the various objects (foundations) it¡¦s like reading one page of a book, then another page of a book, etc. Doing that, you cannot understand the meaning of that book. It¡¦s the same with the practice. You have to practice according to the Mahasatipatthana discourse. It is difficult to see sabhava (not-self in rupa and nama) any other way.
2) Vedana (Feeling) Don¡¦t observe vedana in rupa. only observe in vedana. For example, when rupa has pain, don¡¦t observe the nama that knows the pain. This can lead to complications. Feeling as an object of Satipatthana can be difficult because there are 9 types of feeling ¡V including neutral, which is hard to see.
3) Citta (Mind) There are 16 cittanupassana : mind with desire , mind without desire , mind with aversion, mind without aversion, mind with delusion, mind with-out delusion, mind with lust (raga), etc.
4) Dhamma There are Five Dhammanupassana:
1) The Five Hindrances
2) The Five Khanda
3) The Twelve Ayathana (sense fields, as seeing, hearing)
4) The Seven Bojjhanga
5) The Four Noble Truths
1-3-1-2 Kayanupassana (Body Meditation)
There are fourteen types of kayanupassana, but this practice uses only two: the major and minor body positions.
The beginning student should use only kaya ¡V in major and minor positions ¡V because body is easier to see than nama. Then when rupa is seen clearly with no defilements, and vipassana wisdom occurs, you will also see nama. (It is like cleaning a mirror until it¡¦s very clear; then you can see easily).
Also kaya meditation fits the carita of people in these times(see Meditation Objects for Different People, just ahead). In major and minor posi-tions, it is easier to see the dukkha that lies concealed, than in other types of body meditation.
(The Buddha said it is failure to be aware of body posture that conceals dukkha). Of the fourteen types of kaya meditation, only three are true Vipas-sana: Major and Minor positions and Body Elements
1-3-1-3 Yoniso and Sikkhati top
In addition to the above , there are two important aids to practice : Yonisomanasikara (which has to do with knowing the reason for doing things, and prevents kilesa), and sikkhati (which observes whether the prac-tice is going right or wrong). Right practice with these two will bring about the arising of yogavacara (atapi, sati, sampajanna), and eventually lead to nibbana, which will end suffering.
1-3-1-4 Meditation Objects
The objects of this practice are the major and minor positions (the minor is the rupa that helps the major position to move i.e., chang positions). The real Satipatthana is the Three Nama: atapi, sati-sampajanna. Yoniso and sikkhati just help.
The principal duty of Satipatthana is to destroy abhijjha and doman-assa (for details, see Section II, Practice).
1-3-1-4-1 Meditation Objects for Different Types of People
1) Craving (for sense pleasures) with weak wisdom ¡G Kaya
2) Craving (for sense pleasures) with strong wisdom ¡G Vedana
3) Wrong view (that mind is permanent) with weak wisdom ¡G Citta
4) Wrongs view (that body and mind are self) with strong wisdom ¡G Dhamma
Notes:
1) Craving uses kaya (body), because body is easy to apprehend. Also it¡¦s dirty, loathsome,
and helps change the
wrong view (vipallasa) that body is beautiful, etc.
2) Changes wrong view that rupa and nama are happy.
3) Changes wrong view that rupa and nama are permanent.
4) Changes wrong view that rupa and nama are atta (self).
1-3-1-5 Sapaya Practice (Beneficial to Get Rid of Defilement)
1) Sapaya place to practice , in that it is quiet ; also doesn¡¦t belong to anybody, so no defilement of attachment.
2) Sapaya dhamma that is, i.e. fit for the yogi¡¦s carita: as tanha and weak wisdom should practice kaya, etc.
3) Sapaya teacher: teaching should be directed toward ending suffering, and it should begin with the theory behind Satipatthana, so the yogi will know for himself the practice is true Vipassana. The actual practice should lead to Sabhava , the True state of the Nature (1st yana: nama-rupa-paric-chedanana). The teacher should be open to questions, to erase any doubts the student may have.
4) Sapaya food: wholesome , heathful food that is not too rich. Also preapared with any necessary dietary restrictions for the individual yogi.
The Lord Buddha said if the place of meditation is good and the food good, but the yogi is not going to see dhamma, the yogi should leave that place; if the place is bad and the food bad, but the yogi is going to see dhamma, the yogi should stay at that place. Even if people try to drive a yogi away, the should stay if conditions are good for seeing dhamma.
5) Weather should be not too hot or too cold.
1-3-1-6 Correct Practice (Satipatthana)
top
According to the Buddha, correct practice:
1) Leads to disenchantment with rupa and nama.
2) Leads to detachment.
3) Eliminates kilesa.
4) Eliminates desire completely.
5) Will gain the right knowledge or path.
6) Leads to understanding the Four Noble Truths.
7) Leads to nibbana (cessation).
Regarding item ( 6 ) , when the Brahmin , Pattkapada , asked the Lord Buddha why he refused to answer whether the world was eternal, but instead talked about the Four Noble Truths, he said:
Because that question (the Four NobleTruths), Pattkapada, is calculated to profit, is concerned with the Norm (the Dhamma), redounds to the beginning of right conduct, to detachment from lust, to quietude, to tranquillization of heart, to real knowledge, to the insight of the higher stages of the Path, and to Nibbana: Therefore it is, Pattkapada, that I have put forward a statement as to that. (Dighanikaya, Silakhandhavagga)
1-3-2 Four Great Efforts (Sammapadhana) (Figure 1-1)
( Earnestness for getting rid of existing kilesa and not developing any more )
1) Effort to abandon akusala states.
2) Effort to prevent akusala states. (These two refer to mental defilements called Nivarana ¡V Sec.1.8)
4) Effort to develop kusala states. (This means to reach wisdom)
4) Effort to maintain kusala states. (This means to maintain that wisdom. All 4 of these depend on maintaining the Present Moment.)
(3) is enough for Satipatthana (practice). With (3) the first two are automatic. Then (4) is used to maintain the present moment.
The Four Great Efforts work together to develop sila, samadhi and panna in the Eight-Fold Path. They have to come together in observig one object in Satipatthana, to prevent akusala and develop kusala
1-3-3 Four Paths of Accomplishment (Idhipaddha) (Figure 1-1)
1) Chanda (Will or aspiration to practice to end suffering).
2) Viriya (Earnestness to end suffering).
3) Citta (Mind that has samadhi to end suffering).
4) Vimamsa (Panna to end suffering)
1.3.4 Five Controlling Faculties (Indriya) (Figure 1-1)
(As applied to Satipatthana)
top
1) Saddha-Indriya (controlling faculty of confidence , faith) : In this state, the mind becomes strong, doesn¡¦t have boredom. Yogi believes Sati-patthana is the true path to end suffering.
2) Viriya-Indriya (controlling faculty of energy): Earnestness that controls the mind; takes away laziness in practice.
3) Sati-Indriya (controlling faculty of mindfulness) : Mindfulness be-comes very strong. Doesn¡¦t forget sitting rupa.
4) Samadhi-Indriya (controlling faculty of concentration and know-ing sitting rupa): The mind stays in the present moment in Satipatthana.
5) Panna-Indriya (controlling faculty of wisdom) : Destroys moha. Controls the mind, so it knows the whole posture is sitting rupa.
1.3.5 Five Powers that Weaken Defilements (Bala) (Figure 1-1)
(The Five Bala have the same duties as the Five Indriya, but are stronger).
1) Saddha-Bala: Develops faith in practice,and certainty that the prac-tice is right.
2) Viriya Bala (effort): Mind with viriya bala is stronger and can con-quer kilesa (as with ¡§nama seeing¡¨, knows it is not ¡§you¡¨ that sees, etc. Viriya Bala can prevent wandering mind and prevent the Five Hindrances)
3) Sati Bala: Mind remains in the present moment.
4) Samadhi Bala: Mind sees sitting rupa very clearly.
5) Panna Bala: Wisdom becomes very strong, and can change the wrong view that ¡§you sit¡¨ . Panna Bala can erase kilesa, because wisdom becomes stronger than kilesa.
Usually when people begin practice, avijja (ignorance) and tanha are very strong. But by the Bala stage, avijja and tanha are pushed aside.
After the first Yana (nama-rupa-parachedanana), samadhi and panna become equal. Before this point, samadhi will always be stronger.
1.3.6 Seven Factors of Enlightenment (bojjhanga) (Figure 1-1)
¦^¤W
(The Bojjhanga are very strong wisdom that leads to the beginning of the Eight-Fold Path, which then leads to enlightenment. The path begins with Satipatthana).
1) Sati-Sambojjhanga (Mindfulness)
Sati becomes very strong : at this level the practitioner is sure he will reach the Four Noble Truths, and become ariyapuggala (a Noble one). For sati to be perfect, the practitioner must:
a) Have sati-sampajanna in Satipatthana.
b) Have no contact with people who don¡¦t practice.
c) Be in present moment all the time , in all four positions , and with rupa and nama.
2) Dhamma-Vicaya-Sambojjhanga (Investigation)
Examining or investigating dhamma : This is the wisdom that realizes rupa and nama are impermanent, suffering and without self. This wisdom has to be perfect. For example:
a) The practice has to be balanced . If there is too much satta (faith), tanha can enter ; if there is too much wisdom (panna) , doubts will be strong. Effort (viriya) and samadhi must also be balanced . If there is too much effort, restlessness (uddhacca) will develop. If there is too much samadhi, energy and effort will be low. The practitioner may become too content, and may get stuck at the twelfth Yana, and have to start all over again.
b) Contact should be made only with people who have seen the True State of the Nature (sabhava).
3) Viriya-Sambojjhanga (Effort)
Effort becomes stronger . Eleven dhamma have to be perfect . For example:
a) There is more effort to maintain the practice, because at this level, there is a feeling that it would be no good to be born into woeful states.
b) Practitioner also applies more effort, because he now has no doubt that Satipatthana is the only way to end suffering.
4) Piti-Sambojjhanga (Rapture)
This rapture occurs from Vipassana wisdom and is not the mundane type of happiness which is caused by kilesa. Eleven dhamma have to be perfect. For example: The practitioner thinks about the good qualities of the Lord Buddha, the Dhamma, Sangha, Sila, and Nibbana.
5) Passadhi-Sambojjhanga (Tranquillity)
This wisdom has the three characteristics of nama and rupa (anicca, dukkha, anatta) as its object. Seven dhamma have to be perfect, for example:
a) The yogi must have sati-sampajanna all the time; i.e., remain in the present moment.
b) Must make contact only with people who have peace of mind and understand the True State of the Nature.
c) Must eat food only to maintain the body, in order to practice and end suffering.
6) Samadhi-Sambojjhanga (Concentration)
Eleven dhamma have to be perfect. Some of these are:
a) Saddha (faith) and panna have to be balanced.
b) Effort,wisdom and rapture (piti) have to be very strong to carry the yogi to the Eight-Fold Path.
c) Sati-Sampajanna must be maintained every moment in every position.
7) Uppekha-Sambojjhanga (Equanimity)
Five dhamma have to be perfect. For example:
a) The yogi realizes that rupa and nama are the True State of the Nature (¡§not man, not woman¡¨), and rupa and nama are the result of kamma ¡V and nothing can be done about them (indifference)
b) Must have sati-sampajanna every moment in every position.
1) Every bojjhanga must have the Three Characteristics (Anicca, Dukkha and Anatta) as their object.
2) Every bojjhanga must come from Satipatthana , whereupon it becomes stronger and becomes wisdom. When the yogavacara (the Three Nama) practice Satipatthana until there is perfect Bojjhanga, the entry to Ariya Magga is reached ¡V which leads to enlightenment.
1.3.7 Eight-Fold Path
This is the last eight elements of Bodhipakkhiyadhamma, which come to thirty-seven all together. The Eight-Fold Path is both lokiya (mundane) and lokuttara (supramundane). When the Bojjhanga become perfect, it becomes lokuttara (Ariya Magga). At this point Nibbana becomes the object.
It is important to understand that the 8-Fold Path is realized, not just followed. For example, after the 7 Factors of Enlightenment become perfect, the 8-Fold Path becomes perfect, the 4 Noble Truths are realized and nibbana is reached. It is Satipatthana practicce that realizes the 4 Noble Truths. That is why Satipatthana comes first in the 37 Qualities. Satipatthana is the cause ¡V and it is mundane when the 8-Fold Path becomes perfect, it becomes supramandane when the 4 Noble Truths are realized.
The Lord Buddha said, in the Samyutta Nikaya, ¡§My teaching of the 4 Noble Truths is deep and very difficult to realize. It is supramundane and it is void and empty of self ¡V sunnata. In the future the monks will not listen to this teaching, because it will be too difficult for them to understand. As long as real gold ¡V that is, the truth ¡V is there, false gold disappears. But when real gold is not there, false gold appears. This is why Buddhism will decline.¡¨ (for additional 8-Fold Path, see 1.1.1, 1.4.7)