samma sati iii

8/8/2019 Samma sati III

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SAMÃDHIKKHANDA - SAMMÃ VÃYÃMA (VIRIYA)- SAMMÃSATI (SATI)- SAMMÃ SAMÃDHI (EKAGGATÃ

Noble Eightfold Path : 7 th Factor

RIGHT MINDFULNESS SAMMÃ SATI



Sati/Mindfulness: Mental Factor Defined

Presence of mind Attentiveness 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 ‘not

floating away’; Acts like a gatekeeper at the

six sense doorsone of the five spiritualpowers

one of the seven factors of enlightenment

Mehm Tin Mon 2

(sati can function as memory and can be developed)

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



Practice of Mindfulness

q Bare attention towhat is present

q Mind is present,open, quiet andalert

q Contemplating the

present

q A ll ju d g m e n ts an d in te rp re ta tion s

h ave to b e

,su sp e n d e d o rq ,if th e y occu r ju st

re g iste re d a n d

.d rop p edq

q S im p ly n o te w h a te ve r co m e s u p ju st a s it is,occu rrin g

q

,M in d stays firm ly in th e h e re an d n ow n o t

.slip p in g o r w a n d e rin g aw a y n o t d istra cte d



The Working & Practice of Satiq 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 beenplastered 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.



Sati & Realising Dhamma

q SATI is instrumental in and for realisingDhamma: it brings the field of experience into focus and makes itaccessible to INSIGHT to ‘see reality asit is’.

q In the absence or weakness of SATI,

there is papañca, the mind is deluded(defilements present) and begins afabricating process - builds on the‘reality impression’ with somethingelse (ideation – concepts – mental



cattãro satipa 5 5 hãnãFour Foundations of Mindfulness

Cultivation of Mindfulness



Sati in Development of Concentration & Insight

1. concentration andserenity (jhanas orabsorption), satikeeps the mind on the

object,Guards the mind from wandering away

Watches out and expelshindrances

2. insight anddevelopment of wisdom: satiobserves,

notes,discerns phenomena with utmost precision

(penetrate) until theircharacteristics are‘seen’.



cattãro satipa 5 5 hãnã

Right mindfulness is cultivated through thepractice of the four foundations/applications of mindfulness.

The four applications of mindfulness and theirobjective spheres:

1. Body (k ā yā nuppasan ā ) (material aspect)2. feelings or sensation (vedan ā nuppasan ā) (mental

aspect)

3. states of mind (citt ā nuppasan ā) (mental aspect)4. phenomena (dhamm ā nuppasan ā) (mix of material

and mental)Completion of the practice of satipa 55h ãnã

requires all four contemplations

FOUR

FOUNDATINS

OF

MINDFUL

NESS



1. KāyānuppasanāContemplation of the Body

1.1 mindfulness of breathing1.2 mindfulness of postures

1.3 mindfulness and clear comprehension1.4 meditation of the unattractiveness of body

1.5 Analyses of the body into elements1.6 cemetery meditations



CONTEMPLATION OF BODY: SUMMARY

q :Mindfulness of breathing lead to all stages of the path culminating in full

awakeningq :Mindfulness of postures impersonal nature

;of the body subject to influence ofvolition

q :Mindfulness with clear comprehension; ; ;purpose suitability range without

delusion

q –Meditation on foulness of body leads to detachment to the body and cuts offcraving

q /Meditation analyses of primary elements of

: ’, ‘ ’body reveal there is no I no selfto clin to



2. Vedanānuppasanā 2. Vedanānuppasanā

Contemplation of FeelingsContemplation of Feelings

cattãro satipa55hãnã Four Foundations of Mindfulness



Vedanā – Feeling or SensationVedanā – Feeling or Sensation§ Vedanā or ‘feeling/sensation’ as used here is a

mental factor present§ A mental concomitant of consciousness

§ Three kinds of feelings:1. Pleasant sensation (mental+ physical)2. Painful (unpleasant = physical and mental)

sensation3. Neutral sensation

§ Consciousness (mind’s knowing or cognition) isalways accompanied by one of the above kinds

of feelings at various degrees of intensity



Kinds of Feelings & Their Arising Kinds of Feelings & Their Arising

§ Feeling arises upon ‘contact’ (or phassa) of the sense object (form/color) with theconsciousness via the sense faculty (eyefaculty).

§ There are six senses six kinds of ‘sense’contacts from which which the

corresponding six kinds of feelings by thesense faculties arise



Feelings & Arising of Defilements Feelings & Arising of Defilements

in the absence of sati, the arising of rootdefilements may be influenced by the typeof feelings

§ When feeling pleasant at the sight of desirable object, greed/attachment(lobha root defilement) may arise

§ When feeling unpleasant at the sight of ‘undesirable’ object, aversion (dosa rootdefilement) arise arise

§ Neutral feeling may indicate delusion(moha or ignorance root defilement)



Sati & Feelings & Root DefilementsSati & Feelings & Root Defilements

In the presence of sati, feeling (simplyobject of observation) is simply observed(noted) and not reacted tothe link between the types of feelings andthe arising of corresponding rootdefilements can be broken

Mindfulness on feelings as simply the objectof contemplation is important foreffectively preventing the habitualreactions based on root defilemens

§



Contemplation of Feelings - PracticeContemplation of Feelings - Practice

1. Note the arisen feeling – its tone eg pleasant orunpleasant or neutral; simply note it asfeeling (not I; not mine) as just feeling,

objectively. Note each feeling that arisesand let it go2. Next note the process of feeling itself - seeing

a ceaseless flux of feelings arising and

dissolving, one succeeding anotherleading to insight into the nature of ‘impermanence’ of feelings – fleeting andsubstanceless

3. Thus no basis for involvement with feeling in aattached, averse or deluded way.



What is Mind?

Buddhist concept of mindBuddhist concept of mind• Mind is not an enduring facultyMind is not an enduring faculty• Mind is not a fixed organ, no fixed identityMind is not a fixed organ, no fixed identity

of its ownof its own• Mind is a sequence of momentary mentalMind is a sequence of momentary mental

acts (= citta or a consciousness), eachacts (= citta or a consciousness), eachdistinct and discrete, their connectionsdistinct and discrete, their connectionswith one another are causal = ‘stream of with one another are causal = ‘stream of citta’citta’

•



Mind = Citta + Cetasikas

• Mind = citta (consciousness) + cetasikas (mentalMind = citta (consciousness) + cetasikas (mentalconcomitantsm eg sati, lobha, dosa, karuna,concomitantsm eg sati, lobha, dosa, karuna,etc)etc)

• Citta ‘s function is justCitta ‘s function is just to knowto know (the object)(the object)• Cetasikas function to support cittaCetasikas function to support citta• Each citta has its own set of supporting cetasikasEach citta has its own set of supporting cetasikas

which give each citta its particular which give each citta its particular characteristics or quality (‘good/bad/neutral’)characteristics or quality (‘good/bad/neutral’)

• In contemplating citta, we use cetasikas as their In contemplating citta, we use cetasikas as their

indicatorsindicators



Contemplation of the State of Mind

sixteen kinds of citta to be noted: the mindsixteen kinds of citta to be noted: the mind1, 2: with lust (lobha cetasika), without lust1, 2: with lust (lobha cetasika), without lust

(alobha cetasika or generosity),(alobha cetasika or generosity),3, 4: with aversion (dosa), without aversion,3, 4: with aversion (dosa), without aversion,

(adosa or metta)(adosa or metta)5, 6: with delusion (moha), without delusion5, 6: with delusion (moha), without delusion

(amoha or pa(amoha or pa ññã) ññã) ,,7, 8: the cramped mind, the scattered mind,7, 8: the cramped mind, the scattered mind,•




9: the developed mind (mahaggata/rupa &9: the developed mind (mahaggata/rupa &arupa jhana cittas),arupa jhana cittas),

10. the undeveloped mind (k 10. the undeveloped mind (k ããmavacaramavacaracittas),cittas),

11, 12: the surpassable/inferior mind11, 12: the surpassable/inferior mind

(kãmavacara cittas), the unsurpassable mind(kãmavacara cittas), the unsurpassable mind(rupa & arupa jhanas),(rupa & arupa jhanas),13, 14. the concentrated mind, the13, 14. the concentrated mind, the

unconcentrated mind,unconcentrated mind,15 16: the freed mind the unfreed mind.15 16: the freed mind the unfreed mind.




13: concentrated mind (upac13: concentrated mind (upac ãra & appanããra & appanãsamãdhi)samãdhi) ,,

14: unconcentrated mind (without upacãra or 14: unconcentrated mind (without upacãra or neighbourhood & appanã or absorptionneighbourhood & appanã or absorptionsamãdhi),samãdhi),

15: freed mind (freed of defilements – lobha, dosa,15: freed mind (freed of defilements – lobha, dosa,moha, mmoha, m ãna,ãna, didi 5555 hi, thina, uddhacca, vicikiccha,hi, thina, uddhacca, vicikiccha,ahirika, anottappa),ahirika, anottappa),

16: unfreed mind (not freed of defilements).16: unfreed mind (not freed of defilements).•



Cittānuppasanā - Practice

For beginners in this training, it is consideredFor beginners in this training, it is consideredadequate start the training with noting theadequate start the training with noting the

first six cittas, those with or without rootfirst six cittas, those with or without rootdefilements:defilements:1,2: lobha, alobha,1,2: lobha, alobha,

3,4: dosa, adosa3,4: dosa, adosa5, 6: moha, amoha5, 6: moha, amoha




it is considered adequate to start the trainingit is considered adequate to start the trainingwith noting the first six cittas, those with or with noting the first six cittas, those with or

without root defilements: mind withwithout root defilements: mind with1,2: lobha or alobha,1,2: lobha or alobha,3,4: dosa or adosa3,4: dosa or adosa

5, 6: moha or amoha5, 6: moha or amohaContemplate the particular citta as just cittaContemplate the particular citta as just citta

(not me, I or mine)(not me, I or mine)




Simply note the citta, whether it is defiled or Simply note the citta, whether it is defiled or pure, lofty or low pure, lofty or low

Simply note without resenting or clinging toSimply note without resenting or clinging tothe cittas of the ‘undesirable’ or ‘desirable’the cittas of the ‘undesirable’ or ‘desirable’typestypes

Simply note and let each citta go as it arisesSimply note and let each citta go as it arisesand dissolves.and dissolves.




As contemplation deepens,As contemplation deepens,• the mind becomes increasingly purified andthe mind becomes increasingly purified and

refined,refined,• Mindfulness is more keenly developedMindfulness is more keenly developed• The mind becomes more aware of the processThe mind becomes more aware of the process

of becoming – the arising and dissolvingof becoming – the arising and dissolvingaway of cittaaway of citta

• That there is an active ‘perceiver’ disappears,That there is an active ‘perceiver’ disappears,only the constant flashing in and out of cittasonly the constant flashing in and out of cittas

•



4. Contemplation of 4. Contemplation of PhenomenaPhenomena

(Dhammānuppasanā)(Dhammānuppasanā)



Contemplation of PhenomenaContemplation of Phenomena

Phenomena = dhammaDhamma = cetasikas = ultimate

constituents of reality1. the five hindrances,2. the five aggregates,3. the six inner and outer sense bases,4. the seven factors of enlightenment, and5. the Four Noble Truths.



The Five Hindrances (NThe Five Hindrances (N īvara īvara )7a )7a

n Principal impediments to liberation1. Sensual desire (Kāmacchanda)2. Ill-will (byāpāda)3. Thina middha (sloth & torpor) (dullness &

drowsiness)4. Udaccha-kukkucca (restlessness and

worry)5. Vicikicchā (skeptical doubt)

6.



Dhammānuppasanā onDhammānuppasanā on NN īvara īvara 7a 7a - Practice- Practice

n When a hindrance factor appears, note itn when the hindrance factor fades, note its

passingn There is also the understanding on how

the hindrances arise and disappearWith this understanding, hindrances canbe prevented from arising in the future

n

n




All hindrances can be discarded with wiseattention to the perception of impermanence,unsatisfactoriness and no-self

n Sense desire, arises due to unwise attention topleasant aspect of an object, eradicated inAnāgām ī magga

n Ill-will, countered with metta, eradicated inAnāgām ī magga

Note: See Mah ã satipa 55 h ã na by Venerables U Jotika and U Dhaminda




n Sloth & torpor arises due to lack of interest,drowsiness and mental sluggishness, counteredwith energy & effort, eradicated in Arahatta magga

n Restless and worry arises due to distraction andworry, worry is eradicated in An āgām ī magga,restlessness is eradicated in Arahatta magga

n Skeptical doubt (doubts law of Kamma, Dhammatruths), eradicated in Sotāpatti magga

Note: See Mah ã satipa 55 h ã na by Venerables U Jotika and U Dhaminda




n Contemplate the cause and dissolution of thehindrances

è Appearance of hindrances due to unwise

attention (ayoniso manasik ā ra)è Hindrances temporarily discarded by wiseattention (yoniso manasik ā ra)

è Hindrances permanently discarded by realisation

of the Four Noble Truthsè Progressively strengthening mindfulness and

gaining insightènNote: See Mah ã satipa 55 h ã na by Venerables U Jotika and U Dhaminda



Seven Factors of EnlightenmentSeven Factors of Enlightenment

Bojjha }ga – aids to liberation1. Right Mindfulness (samma sati)2. Investigation (dhammavicaya)3. Energy (viriya)4. Rapture (p īti)

5. Tranquility (passadhi)6. Concentration (sam ādhi)7. Equanimity (upekkh ā)



BojjhaBojjha }}gaga – Practice: sati maintains a clear, cognizant, & – Practice: sati maintains a clear, cognizant, & balanced mind, as initiating and driving force of the process balanced mind, as initiating and driving force of the process

leading to enlightenmentleading to enlightenment

Sati initiatesand stays

throughout thecontemplation

process

D

h a m m ā n u

p p a s a n

ā



SAMMÃ SATI- SUMMARYq Sati, a mental factor, responsible for placing

and keeping the mind firmly on the object(field of experience) and penetrate it

deeplyq When sati is weak or absent, the mind issubject to papañca, a series of fabricationensues, blocking the ‘seeing’ of truereality

q Samm ã sa ti is in stru m e n ta l in th e p ra ctice( )le ad in g to co n cen tra tion sam ãd h i an d

samma sati iii

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