Tokyo
1 March
1971 Dear Mr. G.,
"What is sati-sampajañña, clear comprehension? I am puzzled by this
term." This was a question you asked me.
There are many degrees of comprehension. What would "clear
comprehension" mean, theoretical knowledge or the knowledge through
one's own experience? Which would be clearer? Does the sotåpanna have
clear comprehension of nåmas and rúpas, of the world in the ariyan
sense? Is the degree of clear comprehension of the arahat still
higher? What is the way to develop clear comprehension, is it through
thinking about realities or through awareness of them when they
present themselves? Would awareness of realities not be the way that
comprehension becomes clearer in different stages?
The term sati-sampajañña is composed of the word sati, mindfulness or
awareness, and the word sampajañña which means discrimination or
comprehension. The commentary to the Dialogues of the Buddha (Dígha
Nikåya), the Sumaògalavilåsiní, explains that there is a fourfold
sampajañña. These aspects make it clear that there are different
levels of sati-sampajañña. They are the following kinds of
sati-sampajañña:
1. såtthaka-sampajañña ¤ comprehension with
regard to the purpose
2. sappåya-sampajañña ¤ comprehension of what is
suitable, fitting
3. gocara-sampajañña ¤ comprehension of the
object
4. asammoha-sampajañña ¤ comprehension of non-
delusion
Såtthaka-sampajañña, comprehension with regard to the purpose,
pertains to our bodily health as well as to the growth of kusala and
understanding. The Buddha was considerate of the monk's bodily and
mental welfare. The monk was taught to have comprehension of the
purpose with regard to the taking of almsfood and the use of the other
requisites. There are rules for the monks with regard to the use of
them. He should not use them with attachment. We read in the
Visuddhimagga (I, 85) about the way he should use almsfood:
`Reflecting wisely, he uses almsfood neither for amusement nor for
intoxication nor for smartening nor for embellishment, but only for
the endurance and continuance of this body, for the ending of
discomfort, and for assisting the life of purity: "Thus I shall put a
stop to old feelings and shall not arouse new feelings, and I shall be
healthy and blameless and live in comfort." '
The monk will use almsfood just as a sick man uses medicine. He will
put a stop to the feeling of hunger and he will not indulge in
immoderate eating.
The Buddha, on the day of his enlightenment, stopped fasting and he
took the rice-gruel which was offered to him by Sujåtå. He had
understood that the undertaking of severe ascetical practices was not
the Middle Way.
Also laypeople can apply to a certain extent, in their own situation,
some of the rules of training for the monks. When there is
sati-sampajañña while we are eating, it knows the right purpose of the
taking of food. We do not have to think all the time what the purpose
is of what we are doing. When sati-sampajañña arises it knows the
right purpose. When there is clear comprehension with regard to the
purpose of the taking of food, there are conditions not to indulge in
food, but to take it as a medicine for the body. One can find out what
is right for one's health. One should not torture oneself by staying
too long in one position of the body. Some people have desire for
tranquillity and they are hoping to be able to develop it to a high
degree by sitting for a long time. When there is clear comprehension
with regard to the purpose one will not torture oneself, one will
stretch at the right time or change one's posture.
Sati-sampajañña with regard to the purpose is necessary for the
development of kusala and right understanding. When we visit the good
friend in Dhamma who explains the Dhamma in the right way, or when we
visit the holy places in India it can be done with sati-sampajañña
with regard to the purpose, namely the development of right
understanding.
We read in the Gradual Sayings (Book of the Tens, Chapter XVIII, § 4)
about aim and not-aim. The Buddha said to the monks:
`And what, monks, is not aim?
Taking life, taking what is not given, wrong conduct in sexual
desires, falsehood, slander, bitter speech, idle babble, coveting,
harmfulness and wrong view. This, monks, is called not-aim.'
We then read that the abstaining from akusala kamma is aim.
Sati-sampajañña with regard to the purpose sees the benefit of kusala
and the disadvantage of akusala. When other people speak in a harsh
way to us we think immediately of ourselves, of our own interest. What
is really useful to ourselves? When sati-sampajañña arises it sees the
benefit of patience and lovingkindness, it sees the benefit of all
kinds of kusala. When other people are unkind they give us an
opportunity to cultivate patience and endurance. We need
sati-sampajañña with regard to the purpose in daily life. If one wants
to develop calm (samatha) one needs sati-sampajañña which knows the
benefit of kusala and which sees the disadvantage of attachment to the
sense objects. When one has desire for tranquillity the citta is
akusala, but one may not notice it. In order to develop calm which is
wholesome there must be sati-sampajañña which realizes the
disadvantage of desire. So long as there is desire one will not reach
the goal.
For the development of the Eightfold Path sati-sampajañña with regard
to the aim is necessary. We read in the Gradual Sayings (Book of the
Tens, Chapter XIV, § 4) that the Buddha said to the monks that the
factors of the wrong path are not-aim. As regards aim, we read:
`And what, monks, is aim?
Right view, right thinking, right speech, right action, right effort,
right mindfulness, right concentration, right knowledge and right
release....'
When one follows the wrong path there is no sati-sampajañña. When one
develops the right path there is clear comprehension with regard to
the aim. The goal is the eradication of wrong view and all the other
defilements. If one develops the right path one will eventually reach
the goal.
We believe that right understanding of nåma and rúpa is what we value
most highly in life, but is this true? We should be sincere and get to
know our own accumulations. Don't we find our work and our relaxation
more important than the development of right understanding? If there
is sati-sampajañña which sees the value of awareness of realities
right understanding can develop during the time we are working and
also during the time of relaxation. There are nåma and rúpa all the
time, no-matter where we are. There can be a beginning of the study of
them when they appear. We do not have to go to a quiet place and
change our usual way of life in order to develop understanding. When
there is desire for awareness it will hinder the development of
understanding of our life, of our accumulations. We have accumulated
attachment to pleasant things, we like to go to concerts or watch T.V.
We should learn to see that in such situations there are only dhammas,
realities, which arise because of their own conditions. If we do not
get to know lobha as it is, as only a conditioned reality,
enlightenment cannot be attained and defilements cannot be eradicated.
The second sampajañña, sappåya-sampajañña, is knowing what is
suitable, fitting to oneself. This sampajañña appertains to our bodily
health as well as to the development of kusala. We know that we should
not neglect our bodily health and therefore we should know what is
suitable for us in order to avoid sickness and to live in comfort. We
should find out, for example, what is the right kind of food for us
and what not. What is suitable for one person may not be suitable for
another person. We need sappåya-sampajañña in order to know the right
conditions for our bodily health. We also need sappåya-sampajañña in
order to know the right conditions for the development of kusala.
Those who have accumulations to develop samatha should know the
particular conditions which have to be fulfilled in order to develop
calm. Most important is right understanding which knows precisely when
the citta is kusala and when akusala, otherwise calm cannot be
developed. Sappåya-sampajañña is needed in order to know which of the
meditation subjects is suitable to oneself so that calm can grow. The
meditation on corpses, for example, is not suitable for everybody, for
some people this subject conditions aversion or fear. If one has
accumulations to develop calm to the degree of jhåna one has to live
in a secluded place. One needs sappåya-sampajañña in order to find out
which place is suitable to oneself.
For the development of vipassanå the conditions are different from the
conditions for the development of calm. The conditions for the
development of vipassanå are: association with the right friend who
can explain the Dhamma, listening, considering and testing the meaning
of what one has heard. In this way there can be the correct
understanding of the Eightfold Path. If there is sappåya-sampajañña
which knows what is suitable for the development of right
understanding it will develop.
We read in the Kindred Sayings (IV, Kindred Sayings on Sense,
Saîåyatana-vagga, Third Fifty, Chapter V, § 146, Helpful) about the
"sappåya" which leads to that which should be valued most highly: the
eradication of defilements. This "sappåya", this helpful condition, is
the perception of impermanence. We read that the Buddha said to the
monks:
`I will teach you, monks, a way that is helpful for Nibbåna.
Do you listen to it. And what, monks, is that way?
Herein, monks, a monk regards the eye as impermanent. He regards
visible object, eye-consciousness, eye-contact, as impermanent. That
pleasant or unpleasant or indifferent feeling which arises by
eye-contact-that also he regards as impermanent.
He regards the ear¤the nose¤the tongue, savours, tongue-consciousness,
tongue-contact as impermanent. That pleasant or unpleasant or
indifferent feeling, which arises by tongue-contact-that also he
regards as impermanent.
He regards the body...he regards the mind, mind-states,
mind-consciousness, mind-contact as impermanent. The pleasant or
unpleasant or indifferent feeling¤arising therefrom-he regards that
also as impermanent.
This, monks, is the way that is helpful for Nibbåna.'
The impermanence of the realities which appear through the six doors
cannot be realized immediately. First the rúpa which appears has to be
realized as rúpa and the nåma which appears has to be realized as
nåma. Their arising and falling away cannot be realized if one cannot
clearly discern their different characteristics. This sutta reminds us
to at least begin with awareness of realities such as visible object,
seeing, feeling or attachment, of the realities which appear now. That
is the condition which is helpful to gain more understanding.
The third sampajañña is gocara-sampajañña. Gocara literally means
place or domain. In this case it is not the place where one should
stay but "where citta goes", the object, årammaùa, of the citta. When
gocara-sampajañña arises there is comprehension of the object of
mindfulness. All realities which appear now through the six doors are
the gocara or "domain" of sati of the Eightfold Path. All of the nåmas
and the rúpas are included in the four "satipaììhånas", the
applications of mindfulness. They are: mindfulness of the body, of
feeling, of citta and of dhammas. The object of sati is a paramattha
dhamma which appears now, it is not a concept such as a body, a hand
or a chair. Some people think that the postures of the body can be
object of mindfulness. They think for example that the "sitting rúpa"
should be object of mindfulness. Among the twenty-eight kinds of rúpa
which are taught in the Abhidhamma there is no sitting rúpa. The body
is composed of the four Great Elements and other rúpas which each have
their own specific characteristic. The characteristic of hardness or
heat may appear, no matter whether one is sitting, standing, walking
or laying down. Sitting has no characteristic, it is a concept one has
of the whole body which sits. In order to eradicate the idea of self
who is sitting there should be awareness of one reality at a time, one
nåma or rúpa. We have conditions to think of sitting and we do not
have to avoid that, but we should know the difference between the
moments we think of concepts such as the whole body and the moments
there is awareness of a paramattha dhamma (absolute reality).
Is there any object of awareness we do not like and of which we think
that it ought not to be object of awareness? Do we "push it aside" and
wait until there is another object? For instance, most of us do not
like it to be in a hurry. Would we rather not be aware of nåma and
rúpa at such moments? Or do we think that we can't? Is there not a
secret tendency not to know objects we dislike? In that way right
understanding of realities cannot develop. When we are feeling tired,
or angry, or when we are discouraged about the development of
satipaììhåna, can there be awareness even of such moments? They are
only realities arising because of conditions, not self. We understand
in theory that everything can be object of awareness, but do we apply
this understanding? Wrong practice (sílabbata-paråmåså, translated as
clinging to rules and ritual) is a kind of wrong view (diììhi). So
long as we are not sotåpanna wrong view has not been eradicated and
thus wrong practice can arise. We may think that when we are in the
company of many people it is impossible to be aware. Do we try to
ignore particular realities we do not think fit to be objects of
awareness? We can find out that although we have intellectual
understanding about wrong practice such tendencies can still arise. It
is essential to be aware also of these moments. If they are not known
wrong view cannot be eradicated.
If one knows that whatever reality appears now can be object of
awareness right understanding can develop. Should we not know seeing,
hearing or thinking which appear now? When there are conditions
awareness can arise in any situation, also when we are laughing or
talking. We read for example in the "Khemaka Sutta" Kindred Sayings
(III, Khandhå-vagga, Middle Fifty, Chapter IV, § 89) that the monk
Khemaka attained arahatship while he explained Dhamma to others, and
that sixty monks who listened attained arahatship as well. We read in
the "Satipaììhåna Sutta" Middle Length Sayings (I, no.10) that the
Buddha, while he was staying among the Kuru people in Kammåssadhamma,
spoke to the monks about the "Four Applications of Mindfulness". We
read in the section on Mindfulness of the Body, on the Four Kinds of
Clear Comprehension, that the Buddha said:
`...And again, monks, a monk, when he is setting out or returning is
one acting in a clearly conscious way; when he is looking in front or
looking around...when he has bent in or stretched out (his arm)...when
he is carrying his outer cloak, bowl and robe...when he is eating,
drinking, chewing, tasting...when he is obeying the calls of
nature...when he is walking, standing, sitting, asleep, awake,
talking, silent, he is acting in a clearly conscious way...'
A clearly conscious way is the translation of sati-sampajañña. Is
there clear comprehension with regard to the object of right
understanding while we are looking in front or looking around? Is
there clear comprehension while we are bending or stretching, eating,
drinking, walking, standing, sitting, lying down, while we are talking
or keeping silent? We may have read this text many times, but do we
really apply what the Buddha taught? We need to consider this text
often, even if we think that we have understood it already. We can
find out that considering the teachings is suitable, helpful, that it
is a "sappåya" for the development of understanding. This sutta can
remind us that there is no limitation to the "field of awareness".
When we are, for example, looking for something in our handbag, or
when the shoelace breaks while tying it up, there are only nåma and
rúpa, but we are likely to be forgetful. Usually dosa (aversion)
arises at such moments. However, sometimes there can be awareness and
then different characteristics of realities can be known. Dosa has a
characteristic which is different from hardness or motion which
appears through touch. Even if there is only a short moment of
awareness of a reality it is helpful because it is a condition that
awareness can be accumulated. In that way the tendency to take
realities for self will become less.
If gocara-sampajañña is well established, there can be the fourth
sampajañña, asammoha-sampajañña. Asammoha means "non-delusion". When
there is asammoha-sampajañña there is non-delusion about the object of
awareness. One no longer doubts whether there can be awareness while
one is busy or while one is in trying circumstances. When there is no
delusion the realities appearing through the six doors can be known as
they are, as not self. When there is awareness of visible object there
is no delusion about visible object, it is realized as just a reality,
not a person or a thing.
It is useful to know the different aspects of clear comprehension,
sati-sampajañña: clear comprehension with regard to the purpose, with
regard to what is suitable, with regard to the object of sati and
clear comprehension of non-delusion. However, while right
understanding is being developed we do not have to try to pinpoint
which kind of sampajañña arises. It is sati-sampajañña, not self,
which knows the purpose of the development of the Eightfold Path, the
eradication of defilements. It is sati-sampajañña which knows the
right conditions which are suitable for the development of right
understanding. In the beginning one still doubts whether there can be
awareness in any situation, one limits the field of sati, and thus
there cannot yet be non-delusion about the object of awareness.
You think that there are particular factors which can hinder
awareness, such as our working situation or the company of other
people. The place where we are, the people we meet, noise, travelling,
sickness, all these factors are not impediments for satipaììhåna.
Wrong understanding of the path is a hindrance.
In the Visuddhimagga (III, 29) we read about the ten impediments.
These are: dwelling, family, gain, class (students), building, travel,
relatives, affliction (sickness), books and super-normal powers. As
regards dwelling, for those who cultivate samatha the dwelling is only
an impediment if it distracts one or if one has many belongings stored
there. As regards family, this refers to relatives or a family of
supporters who present food or other requisites to the monk. They can
be distracting from the development of calm. As regards gain, this
means here the four requisites of the monk. If he receives requisites
from people all the time, he has to give them blessings and teach them
Dhamma. In this way he will be engaged continuously. Class means
students of suttas or students of Abhidhamma. If the monk has to teach
students he has no opportunity for the development of samatha.
Building means the construction of a building. This is always an
impediment for samatha since one is engaged in seeing to the work.
Travel is an impediment for samatha since one's thoughts are occupied
with the journey. With the impediment of relatives is also meant the
monk's teacher or pupil or others he is dwelling together with. If
they are sick they are an impediment for samatha since they preoccupy
him. Affliction is any kind of illness. It is an impediment when it
causes suffering. As regards books, this is responsibility for the
scriptures, or recitation of the scriptures. When he is engaged with
these matters it will distract him from the development of samatha. It
is said that nine of the ten impediments are hindrances only for
samatha. They distract one from its cultivation. As regards the tenth
impediment, which are the supernatural powers of the non-ariyan, this
is not a hindrance for samatha. We read in the Visuddhimagga (III, 56)
about the super-normal powers:
`They are hard to maintain, like a prone infant or like a baby hare,
and the slightest thing breaks them. But they are an impediment for
insight, not for concentration, since they are obtainable through
concentration. So the supernormal powers are an impediment that should
be severed by one who seeks insight; the others are impediments to be
severed by one who seeks concentration.'
By these examples one sees that the method and aim of samatha is
different from the method and aim of vipassanå. If one has
accumulations to develop calm to a high degree one has to live a
secluded life and the factors which are impediments to calm have to be
severed. As regards insight, this has to be developed in one's daily
life, one has to develop understanding of all realities which appear,
one's defilements included. As we have seen, only super-normal powers
are an impediment for insight since one cannot lead one's daily life
if one wants to develop them. One has to live in seclusion and one has
to develop calm to the degree of jhåna in order to be able to acquire
the supernormal powers. The other factors which are impediments for
samatha are not impediments for vipassanå. "Dwelling" is not a
hindrance for the development of insight. We still have attachment to
our house, we want to embellish it. So long as one is not an anågåmí
(non-returner), attachment to sensuous objects has not been eradicated
yet. Attachment to the place where we live and any other kind of
attachment can be object of awareness when it appears and then it is
not an impediment. If there is no right understanding of the object of
satipaììhåna, everything hinders: the place where one lives,
relatives, travelling or sickness. There always seems to be an excuse
for not being aware right at this moment. First this work has to be
finished, that letter has to be written, relatives need help and take
up our time so that we believe that there is no opportunity for
awareness. What is hindering us now? Are there not nåma and rúpa,
right at this moment? There is impingement of hardness or softness on
the bodysense, wherever we are. Hardness is a paramattha dhamma, an
absolute reality, but when there is no awareness we do not know it as
a reality. We may be thinking of hardness but that is not awareness.
When sati-sampajañña arises the characteristic of hardness can be
studied without there being the need to think about it. It can be
known as a reality which is conditioned. It does not belong to anyone;
we cannot change it, we cannot do anything about it.
One may think that awareness is too difficult, one may believe that
one should first go to a quiet place. Why is that? Because one expects
many moments of awareness and immediate clear comprehension. We should
let go of expectations. If we have listened to the Dhamma and if we
have understood the way to develop right understanding of nåma and
rúpa, there are conditions for the arising of awareness. After a
moment of awareness there are bound to be countless moments of
unawareness since we accumulated ignorance for aeons. How could we get
rid of it within a short time? If we think that awareness in daily
life is too difficult we create a hindrance for the development of
right understanding. If there is a beginning of the development of
understanding now it can be accumulated. If that would be impossible
there would be no ariyans who have realized the truth. They have
proved that there are no impediments to the development of right
understanding in daily life.
With mettå,
Nina van Gorkom
Tokyo
April 10
1971 Dear Mr. G.,
You asked me about the way to know the difference between nåma and
rúpa. You find it difficult to realize their different
characteristics. I will first summarize the points that you have
doubts about:
When feeling hot, there are both nåma and rúpa. What is the
characteristic of body-consciousness (kaya-viññåùa)? What is the
characteristic of bodily feeling which accompanies body-consciousness?
What are the characteristics of other feelings besides bodily feeling
which arise at other moments? What is the characteristic of the rúpa
which is heat?
These are questions which are bound to arise when we learn about
different nåmas and rúpas and we begin to be aware of them. There are
different levels of understanding of realities. First there should be
theoretical understanding about nåma and rúpa, and then one can begin
to be aware of their characteristics when they appear. Through
awareness direct understanding of realities can be developed.
Body-consciousness is the citta which experiences rúpas which impinge
on the body-sense. These rúpas can be the following:
the "Element of Earth" or solidity, to be experienced as hardness or
softness;
the "Element of Fire", to be experienced as heat or cold;
the "Element of Wind", to be experienced as motion or pressure.
These rúpas impinge on the bodysense all the time. The body-sense
through which these rúpas can be experienced is also rúpa. The
bodysense does not know anything, but it is a condition for the nåma
which experiences tangible object. The bodysense is to be found all
over the body, except in those parts which are insensitive, such as
hair or nails. The bodysense is not only on the outside of the body,
but also inside the body. The Visuddhimagga (XIV, 52) states that it
is to be found everywhere, like a liquid that soaks a layer of cotton.
Also in those parts of the body we call "kidney" or "liver" there is
bodysense; pain can be felt in these parts. When we notice any bodily
sensation, be it ever so slight, it shows that there is impact on the
bodysense. When we remember this it can be a condition for awareness
of different kinds of realities, also when the impact on the bodysense
is very slight, or inside the body.
All day long rúpas impinge on the bodysense but we do not realize that
they are only rúpas. We always think of a being, the body or a thing
which is touched, but these do not impinge on the bodysense. The
experience of tangible object through the body-sense is one moment,
and the thinking of stories about that object is another moment. There
are different realities appearing at different moments through
different doorways. This is the truth and it can be proven by our own
experience.
Body-consciousness which experiences tangible object impinging on the
bodysense is vipåka-citta, a citta which is the result of kamma. When
it experiences a pleasant tangible object it is the result of kusala
kamma and when it experiences an unpleasant object it is the result of
akusala kamma. When the object which impinges on the bodysense is
pleasant the body-consciousness is accompanied by pleasant (bodily)
feeling, and when the object is unpleasant the body-consciousness is
accompanied by painful (bodily) feeling. There cannot be indifferent
bodily feeling. The object is unpleasant when the temperature which
impinges on the bodysense is too cold or too hot, and it is pleasant
when the temperature is just right.
The pleasant feeling or painful feeling which accompanies
body-consciousness is nåma, it experiences something. It is different
from rúpa which does not experience anything. Since body-consciousness
is vipåka, the accompanying feeling is also vipåka.
Body-consciousness which experiences tangible object arises in a
process of cittas which experience that object. Each citta in a
process performs it own function while it experiences the object which
is impinging. The body-consciousness which is vipåka-citta falls away
immediately and it is succeeded by other cittas. There are cittas
arising within the process which can be kusala citta or akusala citta
and they experience the same object as the body-consciousness. When
they are kusala cittas they can be accompanied by happy (mental)
feeling or by indifferent feeling, and when they are akusala cittas,
they can be accompanied by happy (mental) feeling, by indifferent
feeling or by unhappy (mental) feeling. These feelings can be called
"mental feeling" in order to differentiate them from the bodily
feeling which accompanies body-consciousness. As we have seen, bodily
feeling is not rúpa, it is nåma. It can be called bodily feeling since
it accompanies body-consciousness.
Sometimes we have an idea that painful feeling and aversion which can
arise shortly afterwards can hardly be separated. However, they are
different realities arising because of different conditions. When we
burn ourselves the heat, which is an unpleasant tangible object,
impinges on the bodysense and it is experienced by body-consciousness
which is accompanied by painful bodily feeling. At that moment there
is no dislike, the body-consciousness which is vipåka-citta, the
result of kamma, merely experiences the unpleasant object. The painful
feeling which accompanies the body-consciousness is also vipåka. It
merely feels, it does not dislike the object. The citta with aversion,
the dosa-múla-citta, which is accompanied by mental unpleasant feeling
arises later on. It experiences the object with aversion, it is
akusala citta. When sati arises it can be mindful of one reality at a
time, and thus gradually different characteristics of realities can be
known. If we try to "catch" realities and if we have desire to know
whether the reality which appears is citta, feeling, rúpa or any other
phenomenon, there is thinking with attachment, not mindfulness.
You wrote that you find that attachment, lobha, and aversion, dosa,
can be known more easily than seeing or hearing. Can we say that
anything is easy? We may think that it is easy to know lobha and dosa
but do we realize their characteristics when they appear? Or are we
merely thinking about them? Do we know them as conditioned nåmas, not
self or is there still "my lobha" and "my dosa"? We should realize
lobha and dosa also when they are of a lesser degree. For example,
when there is seeing there is bound to be clinging to what is seen or
clinging to seeing, arising closely after the seeing. When we hear a
sound which is loud there can be a slight aversion but we may not even
notice it. When there is lobha or dosa there are nåma and rúpa, there
are so many realities we are still ignorant of. Lobha and dosa
condition rúpas. Don't we look different when we are angry or when we
are glad? When we are afraid or when we dislike something we may
notice bodily phenomena conditioned by citta. It is not easy to
distinguish between the different characteristics of realities. We
tend to join different realities into a "whole" of "my personality"
and thus we will not know them as they are, only nåma and rúpa, devoid
of self.
In your letter you gave examples of moments of awareness. You write
that when walking you are aware of the feeling of pressing the ground.
Is there not thinking of a concept of "pressing the ground"? Do you
picture yourself as walking? That is a way of thinking. The object one
thinks of at that moment is a concept or idea, not a reality. We may
easily mislead ourselves and take thinking for awareness. When you
touch hardness and you know that it is hard is there clear
understanding of the true nature of the rúpa which is hardness? There
may still be "something" hard there which seems to stay. Does the
ground seem to stay? Even when one does not name it "ground" or "feet"
there can still be wrong understanding of reality. The rúpa which is
hardness can be experienced through the bodysense and it arises and
falls away, it cannot stay. Hardness seems to stay so long as we have
not understood the truth of impermanence. We cling to sati and we want
to hold on to realities in order to know them. We should not expect
there to be full understanding of nåma and rúpa which arise and fall
away, but we can learn to be aware of one characteristic of reality at
a time when it appears. When we remember that realities and also
awareness cannot last we will be less inclined to try to be aware and
to hold on to realities. When it is the right time for sati it arises
and then it can be aware of any reality which appears. We cannot plan
to be aware of such or such reality.
You write that when eating you are aware of flavour. There is not only
flavour, there is also the nåma which experiences flavour, otherwise
flavour could not appear. Do we know already the difference between
nåma and rúpa? There can be mindfulness of only one reality at a time,
but it seems that flavour and the experience of it appear together.
When understanding develops one reality can be known at a time, but
now there is still confusion. You say that you can be aware of the
movement of the jaws when eating. Again, is there not thinking of the
idea of "my jaws" instead of being aware of one nåma or rúpa at a
time? When we become more familiar with the characteristics of nåma
and rúpa we will be less inclined to name them or to select a
particular object of awareness.
Some people may be inclined to sit and wait for the appearing of
hearing, sound, like or dislike. In that way realities will not be
known. We can go on with all the things we usually do and we do not
have to do anything special in order to have awareness. For instance,
when one is writing, there may be sound, hearing, like, dislike or any
other reality. When moving the hand hardness or motion may appear and
these realities can be object of awareness. We should not mind what
kind of reality presents itself. One may be trying to "catch" the
difference between hearing and sound, seeing and visible object, but
in that way realities will not be known. Sometimes there may be
mindfulness of rúpa, sometimes of nåma, it all depends on the sati.
I am glad to hear that while you talk there can also be awareness. One
may be inclined to think that it is impossible to be aware while
talking, since one has to think of what one is going to say. Now you
can prove to yourself that also at such moments there are nåmas and
rúpas appearing. The thinking which occurs while one is talking is
also a reality which can be object of awareness. If there never is
awareness of thinking one cannot learn that thinking is anattå.
Our life consists of nåma and rúpa. When there is the development of
awareness everything appears as usual, but before we did not know that
what appears is a characteristic of reality. There is hearing, seeing
or feeling all the time, but when there is no awareness we do not
realize that they are only conditioned realities, nåmas. There is a
reality at every moment but when we are forgetful we do not realize
this. We should develop right understanding until we are familiar with
the characteristics which appear, until there is no more doubt about
them. When we are hungry or when we have a headache there are
different kinds of nåma and rúpa. There is rúpa such as hardness,
there are nåmas such as painful bodily feeling or unhappy mental
feeling, there are many realities appearing. If there is no awareness
when there is painful feeling we will think that pain can last for a
while. When there is mindfulness we can find out that there are many
other kinds of nåma and rúpa presenting themselves besides the pain
caused by the impact on the bodysense. Pain does not stay, it falls
away immediately, and then it arises again.
We find our likes and dislikes very important. We let ourselves be
carried away by like and dislike instead of being aware of different
realities. We read in the Kindred Sayings ( IV, Saîåyatana-vagga,
Kindred Sayings on Sense, Third Fifty, Chapter III, § 130, Håliddaka):
Once the venerable Kaccåna the Great was staying among the folk of
Avanti, at Osprey's Haunt, on a sheer mountain crag.
Then the housefather Håliddakåni came to the venerable Kaccåna the
Great. Seated at one side he said this:-
`It has been said by the Exalted One, sir, "Owing to diversity in
elements arises diversity of contact. Owing to diversity of contact
arises diversity of feeling". Pray, sir, how far is this so?'
`Herein, housefather, after having seen a pleasant object with the
eye, a monk comes to know as such eye-consciousness that is a pleasant
experience. Owing to contact that is pleasant to experience arises
happy feeling.
After having seen with the eye an object that is unpleasant, a monk
comes to know as such eye-consciousness that is an unpleasant
experience. Owing to contact that is unpleasant to experience arises
unhappy feeling.
After having seen with the eye an object that is of indifferent
effect, a monk comes to know as such eye-consciousness that
experiences an object which is of indifferent effect. Owing to contact
that is indifferent to experience arises feeling that is indifferent.
So also, housefather, after having heard a sound with the ear, smelt a
scent with the nose, tasted a flavour with the tongue, experienced
tangible object with the body, cognized with the mind a mental object,
that is pleasant¤Owing to contact that is pleasant to experience
arises happy feeling. But after having cognized a mental object which
is unpleasant¤owing to contact that is unpleasant to experience arises
unhappy feeling. Again, after having cognized with the mind a mental
object that is indifferent in effect, he comes to know as such
mind-consciousness that experiences an object which is of indifferent
effect. Owing to contact that is indifferent arises feeling that is
indifferent.
Thus, housefather, owing to diversity in elements arises diversity of
contact. Owing to diversity of contact arises diversity of feeling.'
We do not come to know seeing, visible object, contact and feeling "as
such" merely by just thinking about them. Paññå should realize the
characteristic of seeing when it presents itself; it should realize
seeing as nåma which arises because of conditions, not self. The nåma
which sees is different from the rúpa which is visible object. When we
learn to see realities as elements which arise because of conditions
and which we cannot control, we will be less carried away by pleasant
or unpleasant objects. We are attached to the feelings which arise on
account of the objects which are experienced. Feeling accompanies each
citta but we are mostly forgetful of feeling. Is there any
understanding of the feeling which presents itself now? If there never
is awareness of feeling there cannot be detachment from the idea of
"my feeling".
There are realities appearing through the six doors, wherever we are.
There is no need to go to a quiet place in order to know them. When we
are in the company of many people, for example at a party, there are
only realities appearing through the six doors and gradually we can
learn to be aware of them. We see pleasant objects and on account of
these we feel happy. However, we can remember that it is only feeling
which feels, feeling which has arisen because of pleasant contact. We
will see or hear unpleasant objects and owing to the unpleasant
contact unhappy feeling is bound to arise. We will get tired when we
have to stand for a long time while we listen to speeches and we may
feel tense.There are only different realities appearing such as
hardness or aversion. All the time there is diversity of elements,
diversity of contact and owing to that contact diversity of feeling.
We can consider the Dhamma wherever we are and if there is no clinging
to sati there can be conditions for its arising. There cannot yet be
the precise knowledge of realities but we can begin to learn.
With mettå,
Nina van Gorkom
Tokyo
April 20
1971 Dear Mr. G.,
I will repeat your question:
There is awareness, but not often of characteristics of nåma and rúpa.
How can I get to know directly characteristics of realities?
Is there seeing now? It has a characteristic which can be directly
experienced. It is a reality which can experience visible object
through the eye-door. It is a type of nåma, not self.
Is there hearing now? That is another reality. It is a type of nåma
which experiences sound through the ear-door. Hardness, softness, heat
or cold appear time and again. They are different realities which each
have their own characteristic. A characteristic of nåma or rúpa is not
something besides that which can be experienced now, at this moment.
All realities which appear have different characteristics and they can
be experienced one at a time. Seeing is nåma, visible object is rúpa;
they have different characteristics.
You wrote that you cannot distinguish the difference between seeing
and thinking about what was seen, that they seem to occur at the same
time. When we pay attention to the shape and form of something such as
a chair there is thinking. However, are there not also moments of
merely experiencing what appears through the eyesense, without there
being thinking? There is not all the time thinking or defining of what
something is. There are moments of seeing and seeing conditions
thinking about what was seen, but they occur at different moments. One
citta can have only one object at a time. We cannot expect to have
precise understanding of realities, but we can begin to be aware of
different realities. There are different degrees of knowing
characteristics of nåma and rúpa and when paññå has been developed
more, they will be known more clearly. They have to be known as nåma
and as rúpa, not self.
The Buddha explained realities in different ways so that people would
be able to know them as nåma elements and rúpa elements, as not self.
We read in "An Exhortation from Nandaka" Middle Length Sayings (III,
no.146) that the monk Nandaka had to preach to the nuns. Then the
Buddha asked him to repeat to them exactly the same sermon. Why? Their
"faculties", indriyas[1] , were developed and hearing the same sermon
again would be the right condition for them to attain the degree of
enlightenment for which they were ripe. How could that happen? Could
it be just because they were listening and thinking about what they
heard, or rather because there would be mindfulness while listening?
While listening mindfulness can arise and it can be aware of seeing,
hearing, thinking or feeling, of any reality appearing through one of
the six doors. When I quote what Nandaka said, one may think, "Is that
all?" However, when one listens, considers what one has heard and
there can be mindfulness of realities one can come to know them as
they are.
The conversation between Nandaka and the nuns reads:
"What do you think about this, sisters? Is the eye permanent or
impermanent?"
"Impermanent, revered sir."
"But is what is impermanent anguish or happiness?"
"Anguish, revered sir."
"Is it right to regard that which is impermanent,anguish and liable to
alteration as, `This is mine, this am I, this is myself '?"
"No, revered sir."
"What do you think about this, sisters? Is the ear¤the nose¤the
tongue¤the bodysense¤the mind permanent or impermanent?¤Is it right to
regard that which is impermanent, anguish and liable to alteration as,
`This is mine, this am I, this is myself '?"
"No, revered sir. What is the reason for this? Already, revered sir,
by means of perfect intuitive wisdom it has been well seen by us as it
really is that,'These six internal sense-fields are impermanent' ".
The six "internal sense-fields" (åyatanas) are the five senses and the
mind. The same is said about the six "external sensefields": colours,
sounds, smells, flavours, tangibles and mental objects. The same is
said about the "six classes of consciousness" which experience these
objects. Then Nandaka said:
"It is good, sisters, it is good. For it is thus, sisters, that by
means of perfect intuitive wisdom this is seen by an ariyan disciple
as it really is. It is, sisters, like the oil for lighting an oil-lamp
which is impermanent and liable to alteration, and like the wick which
is impermanent and liable to alteration, and like the flame which is
impermanent and liable to alteration, and like the light which is
impermanent and liable to alteration. If anyone, sisters, were to
speak thus: `The oil for lighting this oil-lamp is impermanent and
liable to alteration, and the wick¤and the flame is impermanent and
liable to alteration, but that which is the light-that is permanent,
lasting, eternal, not liable to alteration', speaking thus, sisters,
would he be speaking rightly?"
"No, revered sir. What is the reason for this? It is, revered sir,
that if the oil for lighting this oil-lamp be impermanent and liable
to alteration, and if the wick¤and if the flame be impermanent and
liable to alteration, all the more is the light impermanent and liable
to alteration."
"Even so, sisters, if anyone should speak thus: `These six internal
sense-fields are impermanent and liable to alteration, but whatever
pleasure or pain or indifferent feeling I experience as a result of
these six internal sense-fields, that is permanent, lasting, eternal,
not liable to alteration.' speaking thus, sisters, would he be
speaking rightly?"
"No, revered sir. What is the reason for this? As a result of this or
that condition, revered sir, these or those feelings arise. From the
stopping of this or that condition these or those feelings are
stopped."
You wrote that awareness helps you to be less involved when unpleasant
things happen. Sometimes there are conditions for sati and paññå, but
when feelings are intense we tend to take them for self, we find it
very difficult to see them as only conditioned realities, only nåma.
Usually we are absorbed in what appears through eyes, ears, nose,
tongue, bodysense and mind, and we are forgetful of realities.
At times we have to experience unpleasant objects through the senses.
The other day someone hit me, meaning it as a joke. Feeling the impact
of it was akusala vipåka through the body-sense. Why did this have to
happen to me? At such moments one may be upset and there is no
awareness. Of course, I know why it happened: it was the result of
akusala kamma, a deed committed in the past. Thus we see that
everything we have to experience are only conditioned realities, and
also our like or dislike of what happens and our feelings about it are
only conditioned realities. Our attachment or our dislike are not
vipåka, they arise with akusala citta which is conditioned by our
accumulated defilements. We had attachment and aversion in the past
and therefore there are conditions for their arising today. There are
different types of conditions which play their part in our life.
Now I shall continue with the sutta. Further on we read that Nandaka
said:
"It is good, sisters, it is good. For it is thus, sisters, that by
means of perfect intuitive wisdom this is seen by an ariyan disciple
as it really is. It is, sisters, as if a clever cattle-butcher or a
cattle-butcher's apprentice, having killed a cow, should dissect the
cow with a butcher's sharp knife without spoiling the flesh within,
without spoiling the outer hide, and with the butcher's sharp knife
should cut, should cut around, should cut all around whatever tendons,
sinews and ligaments there are within; and having cut, cut around, cut
all around and removed the outer hide and, having clothed that cow in
that self-same hide again, should then speak thus: `This cow is
conjoined with this hide as before.' Speaking thus, sisters, would he
be speaking rightly?"
"No, revered sir. What is the reason for this? Although, revered sir,
that clever cattle-butcher or cattle-butcher's apprentice, having
killed a cow¤having clothed that cow in that self-same hide again,
might then speak thus:'This cow is conjoined with this hide as
before,' yet that cow is not conjoined with that hide."
"I have made this simile for you, sisters, so as to illustrate the
meaning. This is the meaning here: `the flesh within' sisters, is a
synonym for the six internal sense-fields.`The outer hide', sisters,
is a synonym for the six external sense-fields.`The tendons, sinews
and ligaments within', sisters, is a synonym for delight and
attachment. `The butcher's sharp knife', sisters, is a synonym for the
ariyan intuitive wisdom, the ariyan intuitive wisdom by which one
cuts, cuts around, cuts all around the inner defilements, the inner
fetters and the inner bonds."
After Nandaka had finished his sermon and the nuns had departed, the
Buddha said to the monks: "...although these nuns were delighted with
Nandaka's teaching on Dhamma, their aspirations were not fulfilled."
We then read:
Then the Lord addressed the venerable Nandaka, saying:
"Well then, Nandaka, you may exhort these nuns with this same
exhortation again tomorrow."
We read that after Nandaka had given the same sermon to the nuns for
the second time the Buddha said:
"¤these nuns were delighted with Nandaka's teaching on Dhamma and
their aspirations were fulfilled. She who is the last nun[2] of these
five hundred nuns is a stream-winner (sotåpanna), not liable to the
Downfall; she is assured, bound for self-awakening."
You might think that the nuns had understood the impermanence of
conditioned realities already the first time, but there are many
degrees of realizing the truth. The hearing of Nandaka's sermon for
the second time was a condition for those who had not attained
enlightenment to become sotåpanna, and for others who were already
ariyans to attain higher stages of enlightenment.
Thus we can see that listening to the teachings or reading the
scriptures are conditions for mindfulness and the development of
paññå, and even for attaining enlightenment.
This sutta illustrates that the Buddha taught about all realities
which can be experienced through the six doors. They appear all the
time in daily life. Right understanding should be developed of these
realities, there is no other way. Some people think that one should
select particular objects of awareness, they believe that one should
not be aware of all objects which appear. This is not the development
of the Eightfold Path. If one is, for example, never aware of visible
object which appears through the eyes one will continue to believe
that people can be experienced through the eyesense. In reality only
the rúpa which is visible object can be seen, but one is unable to
eliminate the idea of "being"from the visible object. One should check
whether paññå can eliminate doubt and ignorance about the
characteristics of nåma and rúpa or not yet. It is not sufficient to
be aware of what appears through one door only.
When the nuns listened to Nandaka's sermon they were considering and
studying with awareness the characteristics of nåma and rúpa which
appeared in order to understand them thoroughly. One should not merely
repeat for oneself what one has heard about nåma and rúpa or merely
follow what one's teacher said. One should develop understanding
oneself of whatever appears through one of the six doors. One may
believe that seeing and hearing are very clear, but this may be only
thinking, not direct understanding of these realities. There should be
the development of right understanding which knows nåma as nåma and
rúpa as rúpa. Usually one is so absorbed in the object which appears
that one forgets to be aware of the nåma which experiences the object.
When visible object appears it is evident that there is also a reality
which experiences it, a type of nåma. If there were no nåma which
experiences visible object how could visible object appear? It is
seeing which sees, no self who sees. There can be awareness of one
reality at a time, a nåma or a rúpa and then one can learn their
different characteristics.
In the above quoted sutta we read about the dissecting of a cow. When
it has been dissected there is no longer the idea of a whole cow. When
we join realities together into a "whole" there is the idea of a
thing, a person, a self. When paññå directly realizes visible object
as rúpa, not self, hardness as rúpa, not self, hearing as nåma, not
self, and the other realities appearing one at a time as not self, the
concept of a whole will disappear.
After I had typed the text about dissecting the cow, my husband and I
were having dinner. While we were eating I was still busy "dissecting
the cow". I liked the food and I remembered the words of the sutta
that we are bound by delight and attachment. We are bound by these
"tendons", but wisdom can cut them away. The scriptures can be a
condition to consider different nåmas and rúpas which appear in daily
life.
We are bound by attachment and delight with regard to what is
experienced through the six doors. We like savours and tasting, we
want to go on tasting. We like visible object and seeing, we want to
go on seeing. We like sound and hearing, we want to go on hearing. We
like thoughts and thinking, we want to go on thinking. Thus there are
conditions to go on in the cycle of birth and death. It is because of
clinging that we must be reborn. There will be the arising of nåma and
rúpa in other existences, again and again.
Why did the nuns have to hear the same sermon again? Hearing it only
once was not enough. We also would need to hear it again and again,
many more times. We still cling to the internal sense-fields and the
external sense-fields. That is why it is necessary to be aware of
seeing, visible object, hearing, sound, of all realities which appear
through the six doors, over and over again, without preference for a
particular reality, without excluding any reality. Thus we have to be
busy, "dissecting the cow " .
You asked me how we can realize the conditions for nåma and rúpa
through being aware of them, and whether that is different from
thinking about conditions.
There are different degrees of understanding conditions. We can have
theoretical understanding of the fact that eyesense is a condition for
seeing. Without eyesense there cannot be seeing. Seeing sees visible
object or colour. Visible object is a condition for seeing by being
its object. Seeing is vipåka-citta, it is produced by kamma.
Kamma-condition is another type of condition. There are different
types of conditions for the realities which arise.
Theoretical understanding of conditions is not the same as paññå which
directly knows conditions for the nåma and rúpa which appear. This is
a stage of insight which cannot arise before the beginning stage of
insight which is the stage that paññå clearly distinguishes the
difference between the characteristic of nåma and the characteristic
of rúpa. Seeing is a reality which experiences visible object, it is
not self but nåma. There is no need to think about this. Can the
characteristic of seeing not be known when it appears? Seeing is
different from visible object. Visible object is rúpa, it does not
know anything. Hearing is a reality which experiences sound. It is
different from sound which is rúpa, a reality which does not know
anything. Through awareness of nåma and rúpa which appear one at a
time paññå can come to realize that nåma is different from rúpa. When
the first stage of insight arises there is no idea of a "whole", there
are only different elements appearing one at a time. There is no idea
of self who realizes nåma as nåma and rúpa as rúpa, but it is paññå
which realizes this. How could paññå directly know conditions for nåma
and rúpa when the difference between these realities has not been
discerned yet? This would be impossible. Do seeing and visible object
not seem to appear at the same time? Do hearing and sound not seem to
appear at the same time? Do seeing and hearing not seem to appear at
the same time? Is there an idea of the whole body? Don't we join all
realities together into a "whole"? Is there not the whole of the
world, the whole of a being, the whole of our personality? Is there an
idea of self who is aware? We still have to study, to be aware of
different realities, to discern their different characteristics. We
have to learn such a great deal before the first stage of insight can
arise. We don't even know whether it can arise during this life, that
depends on understanding which has been accumulated, also in past
lives.
It is after the first stage of insight that paññå can come to know
directly nåma and rúpa as conditioned realities. This does not mean
that there has to be thinking about all the different conditions for
each reality. This stage of insight is different from our intellectual
understanding at this moment of the different conditions for nåma and
rúpa.
Some people think that knowing the conditions for aversion, dosa,
would help to eliminate it. They think that knowing the conditions
means thinking about the circumstances, the "story". However, that is
not paññå which realizes conditions, it is thinking of concepts. Is
there not an idea of "my dosa" about which one thinks? The way to
eliminate dosa is the development of right understanding of all
realities which appear. Only when one has attained the third stage of
enlightenment dosa can be eradicated. It cannot be eradicated so long
as the wrong view of self has not been eradicated. When dosa appears
its characteristic can be studied so that it can be realized as only a
conditioned reality, not "my dosa". The real cause of dosa is not the
circumstances, not the other people. Our accumulations of dosa
condition its arising. There were countless moments of dosa in the
past and thus it can arise today. There is ignorance accompanying each
moment of dosa, thus ignorance is a condition for it. There is no
attachment, lobha, at the same time as dosa, but lobha is also a
condition for dosa. We like pleasant objects and when the object is
unpleasant there is aversion, we dislike it when we don't get what we
want. Thus we see that there are several conditioning factors for
realities, some of which arise at the same time and some of which do
not arise at the same time. When we think about the "story", about the
circumstances of dosa we do not come to know more about the reality of
dosa. We have accumulations to think a great deal. When there is
thinking it can be realized as just nåma, not self.
Ignorance about realities can never be eradicated by thinking. The
Buddha explained about the realities appearing through the six doors
in order to remind us to be aware of them over and over again. Only in
that way ignorance and wrong view of realities can be eradicated.
We read in the Kindred Sayings (IV, Saîåyatana-vagga, Second Fifty,
Chapter I, § 53, Ignorance):
`Then a certain monk came to the Exalted One, and on coming to him
saluted him and sat down at one side. So seated that monk said this:
"By how knowing, lord, by how seeing does ignorance vanish and
knowledge arise?"
"In him who knows and sees the eye as impermanent, monk, ignorance
vanishes and knowledge arises. In him who knows and sees visible
objects...seeing-consciousness...the
ear¤sounds...hearing-consciousness...the
tongue...flavours¤tasting-consciousness...the
nose...smells¤smelling-consciousness...the
body...touches...body-consciousness...the
mind...mind-states...mind-consciousness...as impermanent, ignorance
vanishes and knowledge arises." '
With mettå,
Nina van Gorkom
Tokyo
May 10
1971 Dear Mr. G.,
You wrote to me about concentration on breathing and since many people
are interested in this subject I will quote from your letter:
I find that while I concentrate on breathing sensations and thoughts
are blotted out and in this way I become more relaxed and I have less
aversion. I find that after this exercise mindfulness becomes more
acute and frequent. Seeing and hearing seem so clear, and all six
doors are wide open, registering with clarity and intensity
everything. The situation is like a spider in a web, ready to catch,
but without tension. I find that by means of concentration on
breathing, I can create favourable conditions for wisdom of the
Eightfold Path. I believe that I can be mindful more often when I am
relaxed.
Your letter raises many questions with regard to samatha and
vipassanå. Some people have accumulations to develop both samatha and
vipassanå; others develop only samatha and others again only
vipassanå. Both for the development of samatha and for the development
of vipassanå, it is essential to have right understanding of the way
of development. It is felt by some that for samatha it is not
necessary to know about realities, to know one's different types of
citta, since one should, as they believe, just concentrate until
sense-impressions are "blotted out". However, this is not the right
way of development. If one starts to concentrate for example on
breathing, without understanding when the citta is kusala citta and
when akusala citta, one will take attachment to breathing for the calm
which accompanies kusala citta. One does not know the difference
between samatha and what is not samatha but merely a
breathing-exercise. When one has a sensation of sense-impressions
being blotted out one mistakenly believes that one has attained jhåna
(absorption). We should understand which cause brings which effect. If
one wants to apply oneself to mindfulness of breathing one should note
that just concentration on one's breathing is not samatha. People
concentrate on their breathing for various reasons: for example
because it is good for one's health and it makes one feel more
relaxed.
Mindfulness of breathing is among the meditation subjects of samatha
and as such it is quite different from any other kind of concentration
on breathing. The aim of samatha is to be less attached to
sense-impressions, and, in order to reach this aim, it is essential
that there is right understanding of the way to develop true calm.
True calm is wholesome, at that moment there are no lobha, dosa or
moha. We read about people in the Buddha's time who could develop calm
to the degree of jhåna. When jhåna is attained defilements are
temporarily eliminated, but they are not eradicated. There are many
misunderstandings about the development of samatha and if it is not
developed in the right way one develops wrong concentration,
micchå-samådhi, instead of calm.
I have heard people say that they want to become less restless and to
have more calm, and that they therefore want to apply themselves to
samatha. However, do they know the real meaning of restlessness and
calm?
"Restlessness", in Påli uddhacca, is akusala. It is a cetasika which
arises with each akusala citta: with lobha-múla-citta (citta rooted in
attachment), with dosa-múla-citta (citta rooted in aversion) and with
moha-múla-citta (citta rooted in ignorance). It prevents the citta
from wholesomeness. Uddhacca is different from what one in
conventional language calls "restlessness". When we use the word
"restlessness" in conventional language we usually think of aversion
and unpleasant feeling. People dislike unpleasant feeling and they
like pleasant feeling or indifferent feeling. However, pleasant
feeling and indifferent feeling can accompany both kusala citta and
akusala citta. If one pays attention only to feeling and one does not
know when the citta is kusala citta and when akusala citta one's life
is very confused. For instance, when one is in quiet surroundings, one
may be attached to quietness and thus there are at that moment
lobha-múla-cittas which can be accompanied by pleasant feeling or by
indifferent feeling. Since lobha-múla-citta is akusala citta it is
accompanied by restlessness. Or, there may be moha-múla-cittas which
are accompanied by indifferent feeling. Moha-múla-citta is also
accompanied by restlessness. Thus, when the feeling is pleasant or
indifferent, the citta may be akusala citta and in that case it is
inevitably accompanied by restlessness. Although one believes that one
is calm at that moment, one still has restlessness. Do we realize it
whether the pleasant feeling or indifferent feeling which arises is
kusala or akusala? We have theoretical knowledge of kusala and
akusala, but in order to develop what is wholesome we must know
whether the citta at this moment is kusala or akusala. Attachment to
calm may be very subtle, one may not notice it. Lobha can lure us all
the time. Only paññå can know whether the citta which arises is kusala
or akusala.
In conventional language we use the word "calm". We should know which
kind of reality calm is. Calm, in Påli passaddhi, is a cetasika. In
fact, there are two cetasikas: kåya-passaddhi, tranquillity of body,
and citta-passaddhi, tranquillity of mind. By kåya, body, is meant
here the "mental body", which are the cetasikas (the three
nåma-kkhandhas which are vedåna-kkhandha, feeling, saññå-kkhandha,
perception, and saòkhåra-kkhandha, the "formations") as distinct from
citta (Visuddhimagga XIV, 144). Thus, there is calm of cetasikas and
calm of citta.
We read in the Visuddhimagga (XIV, 144):
` ...But both tranquillity of that body and of consciousness have,
together, the characteristic of quieting disturbance of that body and
of consciousness. Their function is to crush disturbance of the
(mental) body and of consciousness. They are manifested as inactivity
and coolness of the (mental) body and of consciousness...'
The two cetasikas which are calm of "body" and calm of citta arise
with each kusala citta, no matter whether one is performing dåna
(generosity), observing síla (morality), developing samatha or
vipassanå. Thus, also while we are generous or abstain from lying
there is calm: at such moments there are no lobha, dosa or moha
accompanying the citta. When there are moments of mettå,
lovingkindness, towards someone we meet, there is true calm. Mettå is
a subject of samatha, but it can and should be developed in daily
life, when we are in the company of other people. We should not
confuse mettå with selfish affection, we should know that when there
is pure lovingkindness we do not expect anything in return, we do not
want anything for ourselves. When we hear the word samatha we may
think that one has to develop it in quiet surroundings until jhåna is
attained. However, there can be moments of calm, samatha, in daily
life if there is right understanding, paññå, which knows when the
citta is kusala citta and when akusala citta. We should not believe
that this is easy. Those who have accumulations for jhåna can develop
calm to the degree of jhåna, but only very few people are able to. We
do not know whether there are at the present time people who are able
to attain jhåna. When jhåna is attained defilements are temporarily
eliminated.
There is calm when one develops vipassanå. When one is aware of a
characteristic of nåma or rúpa there is kusala citta which is
accompanied by calm. Moreover, vipassanå leads to the eradication of
wrong view and the other defilements. The arahat has eradicated all
latent tendencies of defilements and thus he has the highest degree of
calm.
When the citta is not intent on dåna, síla or bhåvåna, mental
development, there is no calm, passaddhi. Concentration on breathing
with the aim to become relaxed is not a way of kusala kamma, it is not
samatha. There is then no passaddhi with the citta, even if one thinks
that one is feeling calm. At such a moment there may not be dosa, but
lobha and moha are bound to arise.
Right understanding of what is kusala and what is akusala will prevent
us from taking for samatha what is not samatha. If one believes that
one can develop calm to the degree of jhåna, one should know about the
many conditions which have to be fulfilled in order to attain it. If
one understands how difficult it is to attain jhåna one will not
mislead oneself and believe that one has attained it when there is a
sensation of sense-impressions being blotted out or other unusual
experiences. The person who wants to develop samatha to the degree of
jhåna should lead a secluded life and he should not spend his time
with various entertainments such as one enjoys while leading a worldly
life. One should really see the disadvantages of sense-pleasures and
one should have the intention to cultivate the conditions for being
away from them. If the right conditions are not fulfilled there cannot
even be access-concentration (upacåra-samadhi)[3] nor can there be the
attainment of jhåna.
The Visuddhimagga (XII, 8) explains how difficult even the preliminary
work is, and how difficult access-concentration and jhåna are. We read
about each stage:"One in a hundred or thousand can do it." If one
leads a worldly life and is busy with one's daily tasks there are no
favourable conditions for jhåna. One cannot expect to attain jhåna if
one just for a little while every day concentrates on breathing.
Moreover, it is not concentration which should be stressed but right
understanding, paññå. There must be right understanding of breath
which is rúpa, conditioned by citta. It appears at the nose-tip or
upper-lip, but it is very subtle. We should remember that mindfulness
of breathing is one of the most difficult subjects of meditation.
We read in the Visuddhimagga (VIII, 211):
`¤But this mindfulness of breathing is difficult, difficult to
develop, a field in which only the minds of Buddhas, Pacceka Buddhas,
and Buddhas' sons are at home. It is no trivial matter, nor can it be
cultivated by trivial persons¤`
Buddhas' sons were the great disciples who had accumulated excellent
qualities and skill for jhåna. Who can pretend to be among them?
Mindfulness of breathing is a meditation subject of samatha and it is
also included in one of the Four Applications of Mindfulness,
Satipaììhåna, under the section of Mindfulness of the Body. Thus, it
can be applied in samatha and in vipassanå. We have to study this
subject very carefully in order to avoid misunderstandings. The
Visuddhimagga (Chapter VIII, 145-146) quotes the sutta about
mindfulness of breathing in the Kindred Sayings (V, Mahå-vagga, Book
X, Chapter I, § I). This sutta also occurs in other parts of the
Tipiìaka[4]. I will quote the sutta text and then refer to the word
commentary of the Visuddhimagga, in order that this sutta will be more
clearly understood. We should note that there is a division into four
sections of four clauses each in this sutta which, in the Visuddhimagga
, are marked from I-XVI. The sutta states:
It has been described by the Blessed One as having sixteen bases thus:
`And how developed, bhikkhus, how practised much is concentration
through mindfulness of breathing both peaceful and sublime, an
unadulterated blissful abiding, banishing at once and stilling evil
unprofitable thoughts as soon as they arise?
Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree
or to an empty place, sits down; having folded his legs crosswise, set
his body erect, established mindfulness in front of him, ever mindful
he breathes in, mindful he breathes out.
(I) Breathing in long, he knows "I breathe in long"; or breathing out
long, he knows "I breathe out long".
(II) Breathing in short, he knows "I breathe in short"; or breathing
out short, he knows "I breathe out short". (III) He trains thus "I
shall breathe in experiencing the whole body"; he trains thus "I shall
breathe out experiencing the whole body". (IV) He trains thus "I shall
breathe in tranquillizing the bodily activity"; he trains thus "I
shall breathe out tranquillizing the bodily activity".
(V) He trains thus "I shall breathe in experiencing happiness"; he
trains thus "I shall breathe out experiencing happiness". (VI) He
trains thus "I shall breathe in experiencing bliss"; he trains thus "I
shall breathe out experiencing bliss". (VII) He trains thus "I shall
breathe in experiencing the mental formation"; he trains thus "I shall
breathe out experiencing the mental formation". (VIII) He trains thus
"I shall breathe in tranquillizing the mental formation"; he trains
thus "I shall breathe out tranquillizing the mental formation".
(IX) He trains thus "I shall breathe in experiencing the (manner of)
consciousness"; he trains thus "I shall breathe out experiencing the
(manner of) consciousness". (X) He trains thus "I shall breathe in
gladdening the (manner of) consciousness"; he trains thus "I shall
breathe out gladdening the (manner of) consciousness". (XI) He trains
thus "I shall breathe in concentrating the (manner of) consciousness";
he trains thus "I shall breathe out concentrating the (manner of)
consciousness". (XII) He trains thus "I shall breathe in liberating
the (manner of) consciousness"; he trains thus "I shall breathe out
liberating the (manner of) consciousness".
(XIII) He trains thus "I shall breathe in contemplating impermanence";
he trains thus "I shall breathe out contemplating impermanence". (XIV)
He trains thus "I shall breathe in contemplating fading away"; he
trains thus "I shall breathe out contemplating fading away". (XV) He
trains thus "I shall breathe in contemplating cessation"; he trains
thus "I shall breathe out contemplating cessation". (XVI) He trains
thus "I shall breathe in contemplating relinquishment"; he trains thus
"I shall breathe out contemplating relinquishment".
The Visuddhimagga (VIII, 186) describes the procedure of someone who
wants to develop mindfulness of breathing until he has attained the
fourth jhåna, and who then develops insight and through insight based
on the fourth jhåna attains arahatship. We should not misunderstand
the words "insight based on the fourth jhåna". It does not mean that
he can forego the different stages of insight-knowledge, starting with
the "defining of materiality-mentality" (nåma-rúpa pariccheda-ñåùa),
which is knowing the difference between the characteristic of nåma and
the characteristic of rúpa. For example, when there is hearing there
is sound as well, but their characteristics are different and they can
only be known one at a time. Right understanding of the reality
appearing at the present moment should be developed until there is no
longer confusion as to the difference between the characteristics of
nåma and rúpa. So long as this stage of insight has not been reached
yet we are not sure whether the reality which appears at the present
moment is nåma or rúpa.
Someone said that if one continues to concentrate on breathing the day
will come when one realizes that this body is supported by mere
breathing and that it perishes when breathing ceases. He said that in
that way one fully realizes impermanence. However, the impermanence of
conditioned realities will not be realized if the right cause has not
been cultivated: awareness and understanding of different kinds of
nåma and rúpa as they present themselves one at a time through the six
doors.
Those who develop both jhåna and vipassanå should, after the
jhånacitta has fallen away, be aware of nåma and rúpa, clearly know
their different characteristics and develop all stages of insight (
Visuddhimagga VIII, 223 and following). It depends on the accumulated
wisdom whether the different stages of insight can be realized within
a short time or whether they are developed very gradually during a
long period of time.
In the word commentary to the above quoted sutta the Visuddhimagga
(VIII, 223-226) mentions with regard to the first tetrad (group of
four clauses, marked I-IV) of the sutta the different stages of
insight-knowledge which are developed after emerging from jhåna. We
read:
`After he has thus reached the four noble paths in due succession and
has become established in the fruition of arahatship, he at last
attains to the nineteen kinds of "Reviewing Knowledge", and he becomes
fit to receive the highest gifts from the world with its deities.'
It is evident that only those who had accumulated great wisdom could
attain jhåna with "mindfulness of breathing" as meditation subject,
and then attain arahatship. This is beyond the capacity of ordinary
people.
As regards the second tetrad (marked V-VIII), the Visuddhimagga (VIII,
226) comments:
`(V) He trains thus "I shall breathe in¤shall breathe out experiencing
happiness", that is, making happiness (píti, also translated as
rapture) known, making it plain. Herein, the happiness is experienced
in two ways: (a) with the object, and (b) with non-confusion.'
As regards "happiness experienced with the object", the Visuddhimagga
(VIII, 227) explains:
`How is happiness experienced with the object? He attains the two
jhånas in which happiness (píti) is present.[5] At the time when he has
actually entered upon them the happiness is experienced with the
object owing to the obtaining of the jhåna, because of the
experiencing of the object.'
After the jhånacitta has fallen away paññå realizes the characteristic
of píti as it is: only a kind of nåma, which is impermanent and not
self. We read:
`¤How with non-confusion? When, after entering upon and emerging from
one of the two jhånas accompanied by píti, he comprehends with insight
that happiness associated with the jhåna as liable to destruction and
fall, then at the actual time of insight the happiness is experienced
with non-confusion owing to the penetration of its characteristics (of
impermanence, and so on). '
In a similar way the words of the second tetrad are explained: "(VI) I
shall breathe in¤breathe out experiencing bliss (sukha)¤"
Sukha occurs in three stages of jhåna (of the fourfold system); it
does not arise in the highest stage of jhåna where there is equanimity
instead of sukha. Sukha accompanies the jhånacitta of the three stages
of jhåna and is, after the jhånacitta has fallen away, realized by
paññå as impermanent.
As regards the words in the third tetrad: "(X) I shall breathe
in...breathe out gladdening the (manner of) consciousness", the
Visuddhimagga (VIII, 231) states that there is gladdening in two ways,
namely through concentration and through insight. We read:
`How through concentration? He attains the two jhånas in which
happiness is present. At the time when he has actually entered upon
them he inspires the mind with gladness, instils gladness into it, by
means of the happiness associated with the jhåna. How through insight?
After entering upon and emerging from one of the two jhånas
accompanied by happiness he comprehends with insight that happiness
associated with the jhåna as liable to destruction and to fall, thus
at the actual time of insight he inspires the mind with gladness,
instils gladness into it by making the happiness associated with jhåna
the object.'
As regards the clause: "(XII) I shall breathe in¤breathe out
liberating the (manner of) consciousness", the Visuddhimagga explains
that this also must be understood as pertaining to jhåna as well as to
insight. In the first jhåna one is liberated from the "hindrances",
although they are not eradicated, and in each subsequent stage of
jhåna one is liberated from the jhåna-factors, specific cetasikas
which are developed in order to eliminate the hindrances. The
jhåna-factors are subsequently abandoned when one is no longer
dependent on them and one is able to attain a higher and more subtle
stage of jhåna. After emerging from jhåna the jhånacitta is
comprehended with insight.
We read (Visuddhimagga VIII, 233):
`¤at the actual time of insight he delivers, liberates the mind from
the perception of permanence by means of the contemplation of
impermanence, from the perception of pleasure by means of the
contemplation of dukkha (suffering), from the perception of self by
means of the contemplation of not self...'
As regards the words of the fourth tetrad, "(XIII) I shall breathe
in¤breathe out contemplating impermanence", the Visuddhimagga (VIII,
234) states:
` ¤Impermanence is the rise and fall and change in those same
khandhas, or it is their non-existence after having been; the meaning
is, it is the break-up of produced khandhas through their momentary
dissolution since they do not remain in the same mode. Contemplation
of impermanence is contemplation of materiality, etc., as
"impermanent" in virtue of that impermanence...'
Further on the Visuddhimagga (VIII, 237) states about the fourth
tetrad,
`This tetrad deals only with pure insight while the previous three
deal with serenity and insight.'
As regards the clause: "(XIV) I shall breathe in¤breathe out
contemplating fading away", the Visuddhimagga states that there are
two kinds of fading away, namely: "fading away as destruction" which
is the "momentary dissolution of formations" (conditioned realities)
and "absolute fading away" which is nibbåna. The text (Visuddhimagga
VIII, 235) states:
`¤Contemplation of fading away is insight and it is the path, which
occur as the seeing of these two. It is when he possesses this twofold
contemplation that it can be understood of him "He trains thus, I
shall breathe in¤shall breathe out contemplating fading away." '
The same method of explanation is applied to the clause "contemplating
cessation". And with regard to the clause (XVI) "contemplating
relinquishment", the Visuddhimagga states:
"relinquishment is of two kinds too, that is to say, relinquishment as
giving up, and relinquishment as entering into."
"Giving up" is the giving up of defilements, and "entering into" is
the entering into nibbåna, the Visuddhimagga explains. Also this
clause pertains to insight alone.
It is extremely difficult to develop jhåna and we should not think
that it will be easier to develop insight if one tries to develop
jhåna first. In the following sutta we read about "canker-destruction"
depending on jhåna. It is clearly explained in what sense we should
understand this. We read in the Gradual Sayings (Book of the Nines,
Chapter VI, § 5, Musing):
`Verily, monks, I say canker-destruction depends on the first jhåna
("musing")¤And wherefore is this said?
Consider the monk who, aloof from sense-desires¤enters and abides in
the first jhåna: whatever occurs there of rúpa, feeling, perception,
activities (saùkhåra) or consciousness, he sees wholly as impermanent
phenomena, as ill, as a disease, a boil, a sting, a hurt, an
affliction, as something alien, gimcrack, empty, not the self. He
turns his mind away from such phenomena and, having done so, brings
the mind towards the deathless element with the thought:
"This is the peace, this the summit, just this: the stilling of all
mind-activity, the renouncing of all (rebirth) basis, the destroying
of craving, passionlessness, ending, the cool." And steadfast therein
he wins to canker-destruction; if not¤just by reason of that Dhamma
zest, that Dhamma sweetness, he snaps the five lower fetters and is
born spontaneously and, being not subject to return from that world,
becomes completely cool there.'
The same is said with regard to the other stages of jhåna. There can
be no "canker-destruction", even for those who develop jhåna, unless
the five khandhas, the conditioned nåmas and rúpas, are known as they
are. Are there not five khandhas now, no matter what kind of citta
arises, be it kusala citta or akusala citta? When something hard
impinges on the bodysense, are there not five khandhas? Do we know
already the difference between hardness and the nåma which experiences
hardness? Hardness could not appear if there were no nåma which
experiences it. It is not self who experiences it. Do we know the
characteristic of painful feeling when it appears and the
characteristic of aversion towards the pain? Different realities
appear one at a time and when there is mindfulness they can be known
as they are. Later on they can be realized as impermanent and not
self. We should not forget that each moment of right understanding now
eventually leads to "the destroying of craving, passionlessness,
ending, the cool." It leads to "canker-destruction".
With mettå
Nina van Gorkom
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