Boonkanjanaram Meditation Center

Wisdom State
Satipatthana Details

1.3.1.1 Requisites of Satipatthana

a) Must have kaya, vedana, citta or dhamma as an object.

b) Object must be observed in the present moment, with the Three Nama (or yogavacara): atapi, sati and sampajanna. This is the correct way to practice Satipatthana, which develops kusala that leads to Nibbana.

c) a) and b) work to destroy abhijjha and domanassa in the "world' (Five Khandas).

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 this 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. Mixing the various objects (foundations) is like trying to read a book by not reading it page by page, consecutively, but by reading bits and pieces from different pages and jumping from one chapter to another. By doing the latter, comprehending the book will be very difficult. 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 - 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 without delusion, mind with lust (raga), etc.

4) Dhamma

There are Five Dhammanupassana:

1) the Five Hindrances

2) the Five Khanda

3) the Twelve Ayatana (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. A new student should use only kaya - in major and minor positions - because body is easier to see than nama. Then, when rupa is seen clearly with no defilements, and vipassana wisdom occurs, you also will 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 positions, it is easier to see the dukkha that lies concealed, than in other types of body meditation. (The Buddha said it is the failure to be aware of our body posture that conceals dukkha).

Of the fourteen types of kaya meditation, only three are true Vipassana: Major and Minor positions and Body Elements.

1.3.1.3 Yoniso and Sikkhati

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 prevent kilesa), and sikkhati (which observes whether the practice 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., change 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 domanassa (for details, see Section II, Practice).

People having:	Should use for object:
1) Craving (for sense pleasures) with weak wisdom	Kaya
2) Craving (for sense pleasures) with strong wisdom	Vedana
3) Wrong view (that mind is permanent) with weak wisdom	Citta
4) Wrong view (that body and mind are self) with strong wisdom	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) A sapaya place to practice, that it is quiet and doesn't belong to anybody, so that no defilement of attachment can arise.

2) Dhamma that is sapaya, 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, nutritious food that is not too rich. Also prepared 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, he 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)

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 Noble Truths),

Pattkapada, is calculated to profit,

is concerned with the Norm (the Dhamma)

rebounds 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)