2. MEDITATION ON SATIPATTHANA SUTTA

3. Contents I. Meditation. II. Categories of Meditation. III. The Role Of Meditation On Four Establishments Of Mindfulness IV. The Purpose Of Satipatthana Sutta V. How To Practice It? - Techniques

4. I. MEDITATION The term meditation (Jhâna) often implies deep concentration or contemplation, The Jhâna or absorption factors consist of applied thought, sustained thought, rapture, bliss and one-pointedness. These factors arise when mental hindrances such as sensual desire, aversion, sloth and torpor, restlessness and doubts are transferred.

5. The purpose of meditation is to purify the mind of the defiling tendencies of greed, hatred and delusion. The mind that is undeveloped and untrained has an unsteady nature and is easily distracted. It tends to dwell in the past and future, promoting craving and aversion. This leads to sorrow, fear, worry and anxiety which affect the well-being of the individual.

6. In order to maintain peace and harmony within, it is important to learn how to focus the mind in the present - the here and now. The present is nothing but the past merging into the future. This is what we call change. So, if one is able to keep one’s mind in the present, it will enable one to realize change at a deeper, experiential level.

7. II. CATEGORIES OF MEDITATION The whole system of Buddhist meditation can be classified into two aspects: Samatha meditation refers to the development of calmness and tranquility, stopping. Vipassanâ is the development of insight, observation, which leads to detachment and liberation. This practice centres on contemplation of the three characteristics of existence: impermanence (Aniccâ), unsatisfactoriness (Dukkhâ) and non-self (Anattâ).

8. The practice Four Establishments of Mindfulness (or Satipatthâna meditation on Satipatthana Sutta) provides the basis for the development of stopping (concentration) and looking deeply (observance) means both Samatha and Vipassanâ. SATIPATTHANA SUTTA Satipatthana Sutta (a discourse on the Establishments of Mindfulness) is the Tenth discourse of the Middle Length Collection (Majjima Nikaya) and the Twenty-two discourse of the Long Discourse Collection (Digha Nikaya)

9. The Buddhist Pali term Satipatthâna refers to the establishment of mindfulness. Here, Sati or mindfulness is explained as objective awareness or bare attention. With it, one merely watches or observes the processes at work without getting involved with the reasoning, speculation and intellectual activity.

10. The Four Foundations of Mindfulness referred to in the Satipatthâna Sutta consist of: The Contemplation of the Body (Kâyânupassana) The Contemplation of Feeling (Vedanânupassana) The Contemplation of Consciousness (Cittânupassana) The Contemplation of Mental Objects (Dhammânupassana)

11. In Northern tradition, the Satipatthana Sutta may be not considered important and in some case, are not even available for study. However, in Southern tradition, the Satipatthana Sutta still regarded as the most important texts on mediation which was taught by the Buddha. And it is the fundamental meditation was studied and practiced at the time of Buddha.

12. If we understand the essence of this sutta, we will have a deeper vision and more comprehensive grasp of the scriptures classified as Mahayana, just as after we see the roots and the trunk of a tree, we can appreciate its leave and branches more deeply. As we know the spirit of this sutta is very much present and observable in Mahayana meditation sutras. And we hope this text will again be put into wide circulation in the Northern traditions of Buddhism.

13. III. THE ROLE OF MEDITATION ON FOUR ESTABLISHMENTS OF MINDFULNESS To understand the role of meditation and more specifically, the practice Four Establishments of mindfulness (or Satipatthâna meditation) in the context of Buddhist philosophy, let us examine the basic teachings which are contained in the Four Noble Truths; namely the Noble Truth of suffering (Dukkha), its cause, its cessation, and the Path which leads to the cessation of Dukkha.

14. 1. The First Noble Truth is the Truth of Dukkha which is suffering. All beings are subject to birth, old age, sickness and death. Also, separation from loved ones or pleasant conditions, association with unpleasant persons or conditions and not getting what one desires, the over cover of 5 aggregates of cling (form, feeling, perception, mental formations and consciousness). These are also sources of suffering and unsatisfactoriness.

15. 2. The Second Noble Truth explains the cause of suffering, that is, craving (Tanha). 3. The Third Noble Truth points to the cessation of suffering. 4. The Fourth Noble Truth explains the path which leads to the cessation of suffering. It is called the Noble Eightfold Path, which avoids the extremes of self-indulgence and self-mortification, as follows:

16. Eight Path Factors Three Stages of Training Right Understanding wisdom or Pañña Right Thoughts Right Speech morality, good conduct or Sila Right Action Right Livelihood Right Effort mental culture, meditation Right Mindfulness or Samadhi Right Concentration

17. The Eight Path Factors are aimed at reducing and eliminating the habitual tendencies of greed, hatred and delusion at three levels: The level of transgression through unskillful speech and bodily actions. The level of manifestation through unskillful thoughts. The latent tendencies which can only be overcome through the development of insight and wisdom.

18. Mindfulness is essential at each of these three levels of purification. It plays a key-role in correcting any unskillful habits by way of thought, speech and bodily actions. Buddhist meditation (development of mindfulness) is contained in the Satipatthâna Sutta which many Buddhists learn by heart and give them their great attention as well as gain great successful in transferring these negative elements.

19. 1. THE CONTEMPLATION OF THE BODY The Four Foundations of Mindfulness referred to in the Satipatthâna Sutta consist of 4 contemplations. The first is: The contemplation of the Body (Kâyânupassana) as following: 1. Mindfulness of in/out breath, slow/fast, shallow/deep, rough/smooth (Ânâpânasati) 2. Postures of body (going, walking, standing, sitting, lying,…)

20. 3. Activities (going forward or back, looking straight on or away… Our Zen Master Thich Nhat Hanh in book ‘Present Moment, Wonderful Moment’ taught our activities such as waking up, Taking the first step of the day, opening the window, looking in the mirror using the toilet, turning on the water, washing your hands, brushing your teeth, bathing, looking at your hand, washing your feet, getting the dressed, inviting the bell to sound, hearing the bell, entering the mediation room, sitting down, lighting a candle, offering a candle, offering incense, praising Buddha, finding a stable sitting position, adjusting meditation posture, opening the sutra, closing the sutra, following the breath, …

21. 3. Activities (cont.) … hugging meditation, greeting someone, cleaning the meditation room, sweeping, cleaning the bathroom, looking at your empty bowl, serving food, contemplating your food, beginning to eat, finishing your meal, washing the dishes, drinking tea, walking meditation gardening, planting trees, watering garden, cutting a flower, arranging flower, washing vegetables, throwing out the garbage, smiling at your anger, using the telephone, turning on the television, driving the car, turning on the light…

22. 4. Impurities (i.e. the 32 parts of the body: hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, midriff, spleen, lungs, intestines, mesentery, gorge, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine) 5. Material elements (earth, water, fire and wind)

23. 6. Nine Cemetery of Contemplations (body in the grave goes through these 9 steps ) 1- swollen, blue & festering; 2- a being eaten by crows, hawks, vultures, dogs, worms; 3- a skeleton with some flesh and blood attached to it, held together by the tendons; 4- a skeleton blood-besmeared and without flesh, held together by the tendons; 5- a skeleton without flesh and blood, held together by the tendons; 6- disconnected bones, scattered in all directions here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull; 7 - bleached bones of conchlike color; 8 - bones, more than a year-old, lying in a heap; 9 - bones gone rotten and become dust, he then applies this perception to his own body thus: "Verily, also my own body is of the same nature; such it will become and will not escape it)

24. The practice of contemplation of the body is aimed at seeing the true nature of the body and to eliminate the false notion of ‘beauty’, thereby bringing about a transformation of our habitual attitude and reduce the tendencies of attachment to the body. Breathing is a means of awakening and maintaining full attention in order to look careful, long and deeply, see the nature of all things and arrive at liberation.

25. 2. THE CONTEMPLATION OF THE FEELING The contemplation of Feeling (Vedanânupassana) involves the mindful observation of: 1. Pleasant 2. Unpleasant 3. Neither pleasant nor unpleasant sensations. Our habitual tendency throughout life (samsaric existence) is such that we take delight and cling onto pleasant sensations, react with aversion to unpleasant sensations, and ignore neutral sensations. The practice of mindfulness on feelings enables one to experience and realise the fleeting nature of our sensations and develop greater equanimity, thereby reducing our reactions to sensations with greed, aversion and ignorance.

26. 3. THE CONTEMPLATION OF CONSCIOUSNESS Mind is composed of two things: consciousness and mental factors (contact, feeling, perception, attention, like, dislike). While consciousness is defined as the awareness of an object. This awareness is not like awareness in the practice of meditation. It is like I am aware of something bad or good. The Contemplation of consciousness (Cittânupassana) involves the mindful observation of our mental states or thoughts. It enables us to observe and experience the different levels of concentration as well as those mental states tainted by lust, hatred and ignorance. We also become aware of the wholesome and positive mental states. Seeing the transient nature of the mind, we will begin to let go of thoughts - whether positive or negative -until the mind becomes more and more empty and silent.

27. 4. THE CONTEMPLATION OF MENTAL OBJECTS The Contemplation of Mental Objects (Dhammânupassana) involves the mindful observation of the mind and body at work. Our contemplations are directed upon the following: The 5 mental hindrances (sensual desires, anger, sloth and torpor, restlessness and doubts) The 5 aggregates of cling (form, feeling, perception, mental formations and consciousness) The 6 internal and the six external sense-Bases (eyes and visual form, ears and sounds, nose and smells, tongue and flavor, body and tactual objects, the mind and mental objectss) The 7 Factors of Enlightenment (mindfulness, the investigation of mental objects, energy, joy, tranquility, concentration and equanimity) The 4 Noble Truths (the noble truth of dukkha, its cause, its cessation, and the Path which leads to the cessation of dukkha).

28. It is divided into four Four Establishments of mindfulness (on body, feeling, consciousness and mental objects), in reality they are one, because all four are all objects of the mind. The practice of Mindfulness on these different objects of the mind in a calm, clear and steady mind leads to the development of insight and wisdom. Wisdom is the ability to penetrate and realise the characteristics of existence in terms of change or impermanence (Aniccâ), sorrow or unsatisfactoriness (Dukkhâ) and non-self (Anattâ). This development of insight leads to detachment and liberation. Meditation or mental culture therefore involves the development and purification of the mind. This leads to calmness and insight, enabling one to confront and to overcome problems, difficulties and the unsatisfactoriness of life. The inner peace and blissful contentment which one experiences through mental culture does not depend on material things. It does not depend on personal relationships such as parents, teachers, spouses, children or friends. Neither does it depend on wealth, fame, status and power. The enjoyment and happiness derived through these worldly ways is of a fleeting nature. They come and go. The things which bring happiness in one moment may also bring sorrow in the next. IV. THE PURPOSE OF SATIPATTHANA SUTTA

29. Thich Nhat Hanh said to meditate is to be aware of what is going on – in our bodies, our feelings, our minds and in the world. When we settle into the present moment, we can see beauties and wonders right before our eyes, a newborn baby, the sun rising in the sky. We can be very happy just by being aware of what is front of us. We can live our entire lives in awareness. This help us very much, it helps others as well. We find that we have more peace, calm and joy, which we can share with others. Today many people from all over the world, irrespective of their race, religions and creeds, have become aware of the benefits, to be gained through meditation.

30. The immediate purpose of meditation is to help the individual to control the mind and train it to bring inner peace to the individual who practises it. In this way, a great deal of mental energy can be concentrated and thus make the mind capable of harnessing great power, so that the mind can be used effectively and efficiently in our daily life. The ultimate aim of meditation is to seek release from the wheel of Samsara – the cycle of birth and death. Meditation is the benevolent force to make this world a truly beautiful and peaceful place to live in

31. OPEN INVITATION Meditation need not be given any religious labels. Anyone can practice it. If the mind is ready, it can be trained and made use of for good purposes. PRACTICE NOT THEORY What is important is not the theory, views, opinions or concepts about meditation, but to have the patience to strive on diligently with the practice of meditation. What is important is not the theory, views, opinions or concepts about meditation, but to have the patience to strive on diligently with the practice of meditation. Depending on our experience, we can enter meditation deeply or superficially. The Buddha did not intend to generate new theories or to confuse the minds of those new to the practice, so he used simple terms like impurity, impermanence, disappearance of desire, hated, cessation and letting go but which also includes the concepts of non-self, emptiness, interbeing, signlessness and aimlessness. Depending on our experience, we can enter meditation deeply or superficially. The Buddha did not intend to generate new theories or to confuse the minds of those new to the practice, so he used simple terms like impurity, impermanence, disappearance of desire, hated, cessation and letting go but which also includes the concepts of non-self, emptiness, interbeing, signlessness and aimlessness. That is why it is so important to practice observing deeply that which lights our path and lead to emancipation. That is why it is so important to practice observing deeply that which lights our path and lead to emancipation.

32. V. HOW TO PRACTICE IT - TECHNIQUES a. MINDFULNESS OF BREATHING After having chosen our time and place and having adopted the posture most suitable, we are ready to begin. Breathe calmly and naturally, and while breathing, be fully aware of your breathe. Acknowledge this process thus: Breathing in/out, we are feeling we are breathing in/out Breathing in/out, we are knowing we are breathing in/out While are breathe, we feel, then we know Feeling – means we feel the breath long and short Knowing – means we are aware of the breath rising or falling, rough or smooth, slow or fast. If too many ideas or other distractions arise and disturb our concentration, then we may try counting your breath movements: Breathing in 1; Breathing out 2… As the concentration increases, drop the counting and acknowledge the breath. Try to fix your attention at the point on the nostril where the air makes contact with the body. Breath may become deep or shallow, slow or quick, following natural tendencies. Keep the body erect and motionless while being mentally alert; be keenly observant and as motionless as possible. As we gain mastery over this exercise, the body becomes relaxed and we will be very peaceful and undisturbed by events either within the mind or from outside

33. As the concentration increases, drop the counting and acknowledge the breath. Try to fix your attention at the point on the nostril where the air makes contact with the body. Breath may become deep or shallow, slow or quick, following natural tendencies. Keep the body erect and motionless while being mentally alert; be keenly observant and as motionless as possible. As we gain mastery over this exercise, the body becomes relaxed and we will be very peaceful and undisturbed by events either within the mind or from outside While doing this exercise, we should forget daily affairs of all kinds and should not even be conscious of yourself. Only be aware of the breathing process. Just mentally note the inflow and outflow of the breath as it occurs. Early morning is a good time for this exercise.

34. As the concentration increases, drop the counting and acknowledge the breath. Try to fix your attention at the point on the nostril where the air makes contact with the body. Breath may become deep or shallow, slow or quick, following natural tendencies. Keep the body erect and motionless while being mentally alert; be keenly observant and as motionless as possible. As we gain mastery over this exercise, the body becomes relaxed and we will be very peaceful and undisturbed by events either within the mind or from outside While doing this exercise, we should forget daily affairs of all kinds and should not even be conscious of yourself. Only be aware of the breathing process. Just mentally note the inflow and outflow of the breath as it occurs. Early morning is a good time for this exercise.

35. b. TECHNIQUE IN SITTING MEDITATION To prepare for sitting meditation, let the body and the mind relax as much as possible. Maintain the body in a well-balanced posture. Do not change the posture abruptly or unmindfully during the sitting. Sit alone and observe the changing conditions of the mind. The task is only a matter of observing the changing states. Do not fight with the mind, or avoid it, or to try to control it. Simply look at the mind objectively and try to see it as it is. When the mind is in a state of lust, be aware that this is so. Observe when the mind is in a state if hatred or when it is free from hatred. Observe the concentrated mind and the scattered mind. Note whatever emotions, images, feelings and sensations come to us. Observe all the changing conditions without identifying ourselves with them. The task is to turn our attention away from the world and focus it on itself: the mind observing the mind to discover its own nature. This is hardly an easy task, but it can be done.

36. Watch ourselves every day, constantly. Watch ourselves be mindful, be alert. It is not mandatory to sit in a certain position. The important is to focus on breathing in and out. Focusing in one thing help us to relax and find peace within ourselves. Outwardly, stop all involvement. Inwardly, stop all fabrication. Be alert – by the sound we hear. Be alert – by the ordor we smell. Be alert – by the flavour we taste. The more we let go The more we abandon The more we get out of the way The happier we are This is a teaching of something very profound and deep. Sit in this way for 10 minustes, 20 or 30 minustes. After slowly stand up and take a few steps, walking with the same awareness as when we were sitting.

37. c. TECHNIQUE IN WALKING MEDITATION Walking practice begins with standing on the spot. The standing posture should be an erect body with heels together. Keep the eyes straight forward, neither up nor down. Maintain this posture for the whole of the walking practice. While standing, be aware of standing; acknowledge we are standing by saying in the mind: Standing, standing, standing. Then move the walking foot. Acknowledge the lifting of the right foot by saying in the mind: Lifting, lifting, lifting. Push the foot forward and acknowledge mentally: Going, going, going. Lower the foot, set it on the ground and mentally acknowledge: Dropping, dropping, dropping.

38. The walking exercise consists of three phases: Lifting, Going and Dropping. Acknowledge each phase as we walk mindfully, concentrating on the movements of the walking process until you reach the end of our allotted walking space. If any feelings, thoughts, sounds, disturbands etc. arise, we must acknowledge them as them come up. If you hear a sound, say “Hearing, hearing, hearing”. If some thoughts enter your mind, acknowledge by saying “Thinking, thinking, thinking”. After acknowledgement, turn your attention back to the walking exercise. Do not resist the disturbance, because then we will be concentrating on the resistance and forget the object of meditation.

39. d. TECHNIQUE IN DRIVING MEDITATION When we do walking meditation, the point is not to get somewhere, but rather to practice, using walking as the object of our attention. Even when we do have to get somewhere and must drive to do so, there is an opportunity for practice. Before starting the car, I know where I am going. The car and I are one. If the car goes fast, I go fast. If we are mindful when we start our car, we will know how to use it properly. When we are driving, we tend to think of arriving, and we sacrifice the journey for the sake of the arrival. But life is to be found in the present moment, not in the future. Life can be found only in the present moment. Therefore, each mile we drive, each step we take, has to bring us into the present moment. This is the practice and maintain of mindfulness in a busy work environment.

40. When we see a red light or a stop sign, we can smile at it and thank it, because it is a bodhisattva helping us return to the present moment. The red light is a bell of mindfulness. We know the red light is our friend, helping us resist rushing and calling us to return to the present moment where we can meet with life, joy and peace. Even if you are not the driver, you can help everyone in the car if you breathe and smile.

41. There are many things like that we can do. Years ago Zen Master Thich Nhat Hanh was in Montreal on the way to a retreat, and he noticed that the license plates said Je me souviens-"I remember." He did not know what they wanted to remember, but to him it means that remember to breathe and to smile (laughter). So he told a friend who was driving the car that he had a gift for the sangha in Montreal: every time you see Je me souviens, you remember to breathe and smile and go back to the present moment. Many of his friends in the Montreal sangha have been practicing that for more than ten years. I think we can enjoy the red light; we can also enjoy the stop sign. Every time we see it we profit: instead of being angry at the red light, of being burned by impatience, we just practice breathing in, breathing out, smiling. That helps a lot.

42. e. TELEPHONE MEDITATION And when you hear the telephone ringing you can consider it to be the sound of the mindfulness bell. You practice telephone meditation. Every time you hear the telephone ringing you stay exactly where you are (laughter). You breathe in and breathe out and enjoy your breathing.

43. Listen, listen-this wonderful sound brings you back to your true home. Then when you hear the second ring you stand up and you go to the telephone with dignity (laughter). That means in the style of walking meditation (laughter). You know that you can afford to do that, because if the other person has something really important to tell you, she will not hang up before the third ring. That is what we call telephone meditation. We use the sound as the bell of mindfulness.

44. And waiting at the bus stop you might like to try mindful breathing, and waiting in line to go into a bank, you can always practice mindful breathing. Walking from one building to another building, why don't you use walking meditation, because that improves the quality of our life. That brings more peace and serenity, and the quality of the work we do will be improved just by that kind of practice. So it is possible to integrate the practice into our daily life. We just need a little bit of creative imagination to do so.