The Way of Mindfulness
The Satipatthana Sutta and Its Commentary
by
Soma Thera
The Commentary to the Discourse
on the Arousing of Mindfulness
with Marginal Notes
The Factors of Enlightenment
1. Mindfulness
After explaining the contemplation of mental objects by way of the internal and the external sense-bases, the Master said, "And further, o bhikkhus," in order to talk on the contemplation of mental objects, by way of the Factors of Enlightenment, the mental limbs of a being who is awaking from the stupor of the passions that soil or who is penetrating the Real Truths of Suffering, its Cause, its Cessation, and the Way Leading to the Cessation of Suffering.
Limbs are members or constituent parts of the awaking mind.
Santam = "Is present". Existing by way of attainment.
The enlightenment factor called mindfulness is the enlightenment factor of mindfulness.
Because in these enlightenment factors, the meditator effectively gets enlightened, the meditator is called "Complete Enlightenment" from the time he begins strenuous contemplation on insight. It is a name for him who stands in the practice starting from the arising of the knowledge of the rise and fall of phenomena.
The sevenfold completeness or harmony, beginning with mindfulness by which he awakes, effectively, rises from the sleep of the defilements, or penetrates the Truths, is "Complete Enlightenment." The components of that "Complete Enlightenment" or of the harmony called "Complete Enlightenment" are the factors of enlightenment.
The instruction of the Discourses is figurative and as this instruction on the Arousing of Mindfulness is set going by way of the mundane eightfold path, it is said by the commentator that the meditator is "Complete Enlightenment". Otherwise he should be a Pure Disciple [ariya savaka]. The meditator is considered the personification of the factors of complete enlightenment by which he can reach Nibbana.
In the other factors of enlightenment the word-meaning should be understood in the same way.
Assantam = "Is absent". Not existing through lack of attainment.
Yatha anuppannassa = "How (the arising) of the non-arisen." First, is the enlightenment factor of mindfulness. There are things which condition the enlightenment factor of mindfulness, and an abundance of right reflection on them is the reason that is conducive to the arising of the non-arisen enlightenment factor of mindfulness and for the increase, the expansion and completion by culture of the arisen enlightenment factor.
Thus it comes into being: just mindfulness comprises the things which condition the enlightenment factor of mindfulness. Right reflection has just the characteristic already mentioned, and when right reflection occurs plentifully in the things which condition the enlightenment factor of mindfulness, the enlightenment factor of mindfulness arises.
Further, four things lead to the arising of the enlightenment factor of mindfulness: Mindfulness with clear comprehension, the avoiding of person with confused minds, association with persons who keep mindfulness ready for application, inclination towards mindfulness.
In explanation it is said: Mindfulness arises through mindfulness with clear comprehension in the seven positions beginning with that of "going forwards"; or the mindfulness arousing the knowledge which grasps the purpose of these actions is mindfulness with clear comprehension, and as mindfulness with clear comprehension everywhere is a state which brings about the cultivation of mindfulness, mindfulness with clear comprehension is necessary for the arising of mindfulness. As the abandoning or rejection of contrary things and the practice of suitable things are necessary for the arising of fresh karmically wholesome things, so the eschewing of persons bereft of mindfulness, association with persons who cultivate mindfulness, the state of being not engaged with the first kind and the state of being engaged with the second are necessary for the arising of the enlightenment factor of mindfulness.
Mindfulness arises through the avoiding of persons who are confused in mind like crows that come cawing to food thrown; through association with persons who keep mindfulness ready for application like the Elder Tissadatta who in the Terrace of the Wisdom Tree having got a golden ticket authorizing him to expound the Dhamma [bodhi mande suvanna salakam gahetva] entered the assembly saying: "In which one of the eighteen languages shall I expound the Dhamma?" and the Elder Abhaya who is mentioned as the Elder Dattabhaya by the commentator; and through the state of mind tending for originating mindfulness in all postures, in all kinds of behaviour or disposition of the body. And the bhikkhu knows that the completion by culture of the enlightenment factor of mindfulness brought into being by these four ways takes place by means of the attainment of the path of arahantship.
2. Investigation of Mental Objects
There are karmically good and karmically bad things ..... right and wrong counterparts of bright and dark things, and an abundance of right reflection on them is the reason conducive to the arising of the non-arisen enlightenment factor of the investigation of mental objects and for the increase, expansion and the completion of culture of that enlightenment factor when it has arisen.
Here, right reflection is the conscious state that is associated with knowledge and which arises by way of perceiving, according to actuality, the nature, function, characteristic and so forth of the several skillful (or wholesome) states of mind and the like. Because it is correct reflection it is called right (or radical) reflection.
Six things lead to the arising of this enlightenment factor: Inquiring about the aggregates and so forth; the purification of the basis (namely, the cleaning of the body, clothes and so forth); imparting evenness to the (five spiritual) controlling faculties; avoiding the ignorant; associating with the wise; reflecting on the profound difference of the hard-to-perceive processes of the aggregates, modes (or elements), sense-bases and so forth; and the inclining (sloping, bending) towards the development of the enlightenment factor of the investigation of mental objects.
Inquiring about the aggregates and so forth means: seeking the meaning of the aggregates, the modes (or elements), sense-bases, controlling faculties, powers, enlightenment factors, way factors, absorption factors, the meditation for quietude, and the meditation for insight by asking for explanation of knotty points regarding these things in the Five Nikayas with the commentaries from teachers of the Dhamma.
Purification of the basis is the cleaning of the personal basis: the body, and of the impersonal basis: clothes and dwelling place. The flame of a lamp is unclear when its wick, oil and container are dirty; the wick splutters, flickers; but the flame of a lamp that has a clean wick, oil and container is clear and the wick does not spit; it burns smoothly. So it is with knowledge. Knowing that arises out of the mind and mental qualities which are in dirty external and internal surroundings is apt to be impure, too, but the knowledge that arises under clean conditions is apt to be pure. In this way cleanliness leads to the growth of this enlightenment factor which comprises knowledge.
Personal cleanliness is impaired by the excessive length of hair of the head, nails, hair of the body, by the excess of humours, and by the dirt of perspiration; cleanliness of impersonal or external things is impaired when robes are worn out, dirty and smelly, and when the house where one lives is dirty, soiled and untidy. So personal cleanliness should be secured by shaving, hair-cutting, nail-paring, the use of pectoral emetics and of purgatives which make the body light, and by shampooing, bathing and doing other necessary things, at the proper time. In similar way external cleanliness should be brought about by darning, washing and dyeing one's robes, and by smearing the floor of one's house with clay and the like to smoothen and clean it, and by doing other necessary things to keep the house clean and tidy.
Imparting evenness to the (five spiritual) controlling faculties is the equalizing of the controlling faculties of faith, energy, mindfulness, concentration and wisdom.
Equalizing is making neither more nor less effective functionally.
When faith outstrips the others through over-activity, the others are thrown out of gear. Then energy finds it impossible to exert; mindfulness, to attend to the object; concentration, to be non-distracted; and wisdom, to see. Therefore that over-activity of faith should be made to wane either by reflection on the phenomenal nature of the things (faith) or by not attending to that thing when thinking of which faith becomes excessive. The story of the Thera Vakkali[34] is the illustration of over-active faith.
Faith outstrips the others because of unclearness of wisdom and the laxity and so forth of energy and the others, through the excessive zeal of the function of faith, in regard to a believable object, an object that generates trust. Energy is unable to do the work of exerting and of supporting the associated mental characteristics and to avoid indolence.
Mindfulness is not able to do the work of attending to the object, of continuing to be at the object, after coming to it.
Concentration is not able to do the work of non-distraction, of rejecting distraction.
To see the object, according to actuality as if one were seeing a physical thing with the eye, wisdom is not able.
These four faculties are unable to do their work because of their being overwhelmed by the faculty of faith acting very strong. Only by the evenness of function can the mental things which exist together with consciousness, and are the principal things amongst conascent mental things, namely, the five spiritual controlling faculties, accomplish their work. Not otherwise.
Reflection on the phenomenal nature of the thing (faith). By examining the object of faith by way of the conditioned and the produced from the conditioned and the like, by scrutiny according to actuality.
The story of the Thera Vakkali. This venerable person who fulfilled his duties through keen faith liked to behold the Master always. The Master admonished him saying, "What shall it profit you to see this impure body. Who sees the Dhamma, sees me," and urged him to practice a subject of meditation. He was unable to apply himself to the practice of the subject of meditation and as he was inclined to destroy himself, he went up to a place that was a steep declivity. Then the Master showed himself by his psychic power as if he were seated before the thera and spoke these words:
The bhikkhu who is full of joy and believes in
The Dispensation of the Buddha
Can reach the peaceful happy state
of the ceasing of activities.
Gladdened by the words of the Master he set up the development of insight, but as his faith was very strong he was not able to enter into the joy of the insight. The Master knowing this gave him the subject of meditation after correcting it with the imparting of evenness of the controlling faculties. The thera after putting himself in the path of practice taught by the Master, and after doing hard work in regular order, reached arahantship.
If however the controlling faculty of energy becomes too powerful then neither will the faculty of faith be able to do its work of arousing faith in a settled way in its object nor will the remaining controlling faculties be able to perform their functions. Therefore, in such a case, energy should be made to lessen its activity by the development of the enlightenment factors of calm, concentration and equanimity. The story of the Thera Sona[35] is given as an illustration of overdone energy.
The story of the Thera Sona. This refers to Sona Thera who was of delicate constitution. After getting a subject of meditation from the Master he was living in Cool Wood, and he thought thus: "My body is delicate and it is not possible to reach happiness with comfort only. Even after being exhausted, the duty of the recluse should be done." Thereupon, he decided, while giving himself up to exertion, to keep to only the two postures of standing and walking. Owing to excessive walking blisters appeared on the soles of his feet and caused him great pain. He continued to make strong effort in spite of the pain but could not produce a state of distinction in meditation with his excessive energy.
The Master visited Sona, instructed him with the simile of the lute, corrected the Thera's subject of meditation showing him the method of applying energy evenly and went to Vulture Peak. Having applied energy evenly according to the method given by the Master, and after working hard for insight, the Thera, developing the practice, established himself in Arahantship.
Even thus should the incapacity of the rest of the spiritual faculties to function effectively when one of them has become over-active and powerful, be understood.
Here, the wise specially praise the equalizing of faith and wisdom and of concentration and energy. He who is very strong in faith and feeble in wisdom becomes a person who believes in foolish people who have no virtue, persons who are not trustworthy. He who has very strong wisdom and feeble faith gets crafty-minded and is like a drug-produced disease that cannot be cured. Such a person thinks that wholesome karma arises with just the intention to do good. Going along the wrong way, by a species of thought beyond the limits of reason, and doing neither almsgiving nor other similar good deeds, he is born in a state of woe. By the equalizing of faith and wisdom one believes only in those like the Buddha who are worthy of trust because there is a reason for trusting them.
As concentration naturally inclines towards indolence, when there is too much of concentration and too little of energy, indolence overwhelms the mind. As energy inclines naturally towards restlessness or agitation when there is much energy and little concentration, restlessness overwhelms the mind. When concentration is combined well with energy there will be no falling of the mind into indolence. When energy is combined well with concentration there will be no falling of the mind into restlessness.
Discord of faith and wisdom and discord of concentration and energy through functional unevenness are not conducive to success in meditation.
Faith and wisdom should be made functionally even and harmonious. So, too, concentration and energy. With the making even functionally of these pairs full absorption occurs.
Further, to a worker in concentration -- a man pursuing the path of quietude [samatha] -- faith that is somewhat strong is met. With faith that is (rather) strong, the yogi will, by believing in and fixing the mind on the object, reach full absorption.
If for instance the yogi is meditating on the element of earth he will not think thus: "How can absorption arise by the repetition of the word earth?" He will think that the method of meditation taught by the Supreme Buddha will surely succeed, and he will settle in, and leap on to the object by way of firm belief, having, as it were, forced his way into it.
Concerning concentration and wisdom it is said as follows: For the worker in concentration -- the man pursuing quietude [samatha] -- strong one-pointedness is met by reason of the fact that concentration is the principal thing in absorption. With strong one-pointedness he reaches full absorption. For the man pursuing the path of insight [vipassana] strong wisdom is met; if strong wisdom exists he arrives at the penetration of the characteristics. By the equalizing of the concentration and wisdom of the worker in concentration, the man pursuing quietude, there is just full absorption.
Owing to the very great strength of the concentration of the man pursuing quietude, very great strength of wisdom too should be desired.
Full absorption is mundane full absorption. Supramundane full absorption also is expected through the equalizing of these. Accordingly the Master said: "He develops quietude and insight yoked together."
Strong mindfulness is met everywhere since it protects the mind from falling into restlessness belonging to faith, energy and wisdom and from falling into indolence belonging to concentration. Faith, energy and wisdom have a tendency towards excitement and concentration has a tendency towards sloth.
Therefore, mindfulness is to be desired by the yogi always. It is likened to the salt-flavouring which is in all curries, and the minister-of-all-work wanted in every business of the king.
And because of this (universality of application of mindfulness) the commentator made the following statement: "And indeed, it was said by the Blessed One thus: 'Mindfulness is to be desired everywhere.' Why? Because mindfulness is the mind's help, because mindfulness has just protection as its manifestation, and because without mindfulness there is no exerting or restraining of the mind."
Because it is applied always mindfulness is always useful or desirable; and because in all states of elation and depression it should be developed by the man longing for the factors of enlightenment, it is necessary.
Mind's help: the help of a wholesome or skillful state of consciousness. It is the support of such a state of mind for attaining the yet unattained.
Avoiding the ignorant is keeping away from foolish folk not grounded in the knowledge of the divisions of the aggregates and so forth. Association with wise folk is fellowship with persons possessed of the knowledge of rise and fall through the laying hold of all the fifty characteristics.
Reflecting on the profound differences of the profound process of the aggregates and so forth is the analytic reflection according to wisdom of the movement of the hard-to-perceive aggregates and so forth.
Inclining towards the enlightenment factor of the investigation of mental objects is the mental state inclining, tending, and sloping towards the purpose of originating this enlightenment factor in every posture of standing, sitting, walking and lying down.
The yogi understands that the culture of this enlightenment factor arisen thus comes to completion through the path of arahantship.
3. Energy
There is the mode (or element) of energy that is inceptive, the mode of energy that is enduring, and the mode of energy that is strong, powerful, courageous; and an abundance of right reflection on these (modes of energy) is the reason conducive to the arising of the non-arisen enlightenment factor of energy, and for the increase, expansion and the completion by culture of that enlightenment factor when it has arisen.
Eleven things lead to the arising of the enlightenment factor of energy: Reflection on the fearfulness of states-of-woe [apaya bhaya]; the seeing of the benefits of energy; reflection on the path to be trodden; the honouring of alms, reflection on the greatness of the heritage; the reflection on the greatness of the Master; reflection on the greatness of race; reflection on the greatness of fellows in the holy life; the avoiding of lazy folk; the associating with folk who have begun to exert; and the inclination towards the development of the enlightenment factor of energy.
Reflection on the fearfulness of the states-of-woe as stated in the Devaduta[36] and other Suttas produces in the yogi the thought: "Now is the time to rouse energy; it is not possible to be energetic when subject to great suffering."
The seeing of the benefits of energy is the appreciation of the fact that only by one who has begun to exert himself (in the development of the enlightenment factors etc.) could the Supramundane Truth be obtained and not by a lazy person.
"The path trodden by all the Supreme Buddhas, the Paccekabuddhas, and the Great Disciples, has to be trodden by you," says the yogi to himself, "and that path is impossible for an indolent person." That is the reflection on the path to be trodden.
The yogi thinks thus: "Those who support you with alms-food and so forth are not relatives of yours, are not your servants; they do not give you excellent alms thinking: 'We shall (in the future) live depending on you.' But they give expecting from their offerings great fruit. Also the requisites were not allowed to you by the Master so that you may make use of the requisites and live strong-bodied in comfort, but they were allowed to you so that you may do the duty of the recluse and escape the round of suffering whilst using the requisites. The indolent one does not honour the alms; only he who has begun to be energetic honours it." Reflection in this way about honouring the alms permitted by the Buddha produces energy, as in the case of the Thera Maha Mitta (Great Friend).
The Thera lived in Kassaka Lena (Cultivator's or Farmer's Cave). In the village to which he resorted for alms there was a certain Maha Upasika (elderly or great female lay devotee) who taking him as a child of hers looked after him.
One day she was preparing to go to the forest, and spoke to her daughter thus: "Here is old rice; here, milk; here, ghee; and here, treacle. When your brother the venerable Mitta comes cook the rice and give it to him with milk, ghee, and treacle. You, too, eat of it. I have eaten the cold rice cooked yesterday with gruel." "Mother, what will you take at noon?" "Cook a sour gruel with herbs and broken rice and put it by (for me)."
Just as the Thera was taking out the bowl (from the bowl-bag), after he had robed himself to go out for alms, he heard that talk of the mother and daughter through his clairaudient power, at the door of his cave, and thought as follows: "The great lay devotee has eaten stale rice with gruel and will take sour gruel at noon. For you she has given old rice, milk, ghee and treacle. She does not expect field or food or cloth from you. Only expecting the three good attainments of the human, divine and supramundane planes does she give (alms to you). Will you be able to bestow on her those attainments? Indeed her alms is not fit to be taken by you with (heart of) lust, hatred and ignorance." Then, he put back the bowl into the bowl-bag, loosened the robe-knot, refrained from going for alms, and returning to the Cultivator's Cave put the bowl under his bed, the robe on the robe pole and sat down resolved on endeavour thinking, "I will not go from here without attaining arahantship.)
This recluse who had been earnest for a long time, after developing insight, reached the fruit of arahantship even before meal-time, and the great destroyer of the corruptions smiling like an opening lotus went out of the cave.
To him the guardian deity of the tree near the cave said this:
Hail to thee man-steed of finest strain,
Hail to thee the best of mortal kind,
Gone are thy cankers, Sorrowless One, and so
Worthy art thou to take a gift of faith.
Having uttered this appreciation, the tree deity said: "Venerable Sir, after giving alms to an arahant like you wandering for alms, the elderly woman will escape suffering."
When the Thera got up and opened the door to observe what the time was he found that it was still quite early. So he took his bowl and robe and entered the village.
The young girl, having prepared the rice, sat looking towards the door of her house thinking, "Now my brother will come."
And when the Thera arrived she took the bowl, filled it with milk-rice alms mixed with ghee and treacle and placed it in his hands, and he departed after giving thanks with the words: "May there be happiness," and the girl stood there looking at the departing one. The colour of the Elder at that time was exceedingly clear, and his controlling faculties especially pure and his face was shining like a ripe palm-fruit freed from the foot-stalk.
The mother of the girl on returning from the forest inquired: "Dear, did your brother come?" The daughter told her everything. The Maha Upasika knowing that her son's renunciation work had that day reached its acme, said, "Dear, your brother delights in the Dispensation of the Buddha. He is not dissatisfied."
There is reflection on the greatness of the heritage when one thinks thus: "Great, indeed, is the heritage of the Teacher, namely the Seven Real Treasures [Sutta Ariya Dhanani]. These are not to be got by the slothful. The indolent man is like a son disowned by his parents. He does not get this parents' wealth when they pass away. So too it is with the Seven Real Treasures. Only the man of energy gets these."
Reflection on the greatness of the Master consists in recalling the great events in the teacher's life, and admonishing oneself thus: "Does it befit you to be slack after entering the Dispensation of such a Teacher?"
Reflection on the greatness of race is carried out by way of the fact that in entering the Buddha's Dispensation one has become the Conqueror's son [spiritually], and that for such a one slacking is not fit.
Reflection on the greatness of fellows in the holy life consists of admonishing oneself thus: "Sariputta, Maha Moggallana, and the great disciples penetrated the supramundane after much endeavour. Are you following their way of life?"
The avoiding of lazy folk is the avoiding of people without physical and mental energy who are like a rock-snake lying inert after a full feed. And the association with folk who have begun to exert themselves is mixing with those whose minds are turned towards and who are endeavouring for the attainment of Nibbana. Inclination towards the development of this enlightenment factor is the inclining, sloping and bending of the mind towards right exertion in all postures of sitting, standing and so forth. The enlightenment factor that arises in this way comes to completion by culture through the path of arahantship.
4. Joy
There are things which condition the enlightenment factor of joy and an abundance of right reflection on these is the reason that is conducive to the arising of the non-arisen enlightenment factor of joy and for the increase, expansion and completion by culture of the enlightenment factor when it has arisen.
Eleven things lead to the arising of the enlightenment factor of joy: recollection of the Buddha, recollection of the Dhamma, recollection of the Sangha, recollection of virtue, of liberality, of the shining ones [devas], and the recollection of peace [upasama], the avoiding of bad people, association with good people, reflection on the discourses inspiring confidence, and the inclination towards joy.
By recollection of the Buddha's qualities, of the qualities of the Dhamma, and of the Sangha, joy arises.
Joy arises also for one who having kept the precepts of fourfold purity unbroken for a long time reflects on one's virtue; to laymen who reflect on their virtue through observing the ten and the five precepts; to one reflecting on liberality and recollecting one's gift of excellent food to one's fellows in the holy life during a time of scarcity and the like; to laymen recollecting their liberality in giving alms to virtuous folk; to one reflecting on one's possession of qualities by which beings have reached the state of shining ones (devas); to one reflecting thus by way of peace: "The passions suppressed by the higher attainments do not occur for sixty or seventy years."
The avoiding of bad people is the keeping away from rough people who are like dirt on a mule's back, who show a callous nature through irreverence, owing to lack of faith-inspired affection for the Buddha and the like, in worshipping shrines or elders. Good people are those who have much faith in the Buddha and the like and are gentle of mind. Discourses which illumine the qualities of and inspire confidence in the Triple Gem are discourses inspiring confidence. The inclination towards joy refers to the mind sloping towards this enlightenment factor in all postures of sitting and the like. The completion by culture of this enlightenment factor is through the path of awakening.
5. Calm
There are things which condition the enlightenment factor of calm of the body (the aggregates of feeling, perception and the conformations) and of the mind (the aggregate of consciousness) and an abundance of right reflection on these things is conducive to the arising of the non-arisen enlightenment factor of calm and for the increase, expansion, and completion by culture of this enlightenment factor when it has arisen.
Seven things lead to the arising of the enlightenment factor of calm: The resorting to fine food, comfortable weather, and comfortable postures; judgment according to the middle way; the avoiding of people who are physically restless; the association with people who are physically calm and the inclination towards the development of the enlightenment factor of calm.
The resorting to fine food is the resorting to excellent, beneficial food that is suitable to one. The resorting to comfortable weather and postures means the resorting to weather and postures suitable to one. By resorting to this threefold suitability, well-being of mind comes into existence by way of the basis of bodily well-being and there proceeds then the reason for twofold calm.
Judgment according to the middle way is reflection on one's own deed as one's own property and another's deed as that of other's property.
This is the judgment of things based on the acknowledgment of the law of moral causation avoiding first the extreme view that the suffering and happiness experienced by living beings are causeless and then the other extreme view of ascribing these to a fictive cause like that of a Creator God, and the knowing of all suffering and happiness as one's own action.
But he who has the nature of a great man is patient of all kinds of weather and postures. Not concerning such a person has the above been said.
The avoiding of people who are physically restless is the keeping away from restless people who go about harassing others with clod and stick. People who are physically calm are those who are quiet because they are restrained on hand and foot. The inclination towards the development of this enlightenment factor is the inclining, sloping, and bending of the mind towards calm in all postures. By the arahant's path the completion by culture of this enlightenment factor takes place.
6. Concentration
There is the sign of quietude, and the sign of non-confusion, and an abundance of right reflection on these is the reason conducive to the arising of the non-arisen enlightenment factor of concentration and for the increase, expansion and completion by culture of the enlightenment factor of concentration when it has arisen.
The first stage of tranquillity which arises when an object is being grasped by way of bearing it in mind, the composed manner, is the characteristic sign of quietude.
There the sign of quietude is just the quietude by way of the composed manner. And in the sense of non-distraction is the sign of non-confusion to be taken.
Confusion is the state of mind which, because of the whirling in a multiplicity of objects, is jumping from thing to thing, diverse of aim, and not one-pointed. Distraction is the same in character. Unsteadiness is its salient feature, and deviation is its manifestation. By one-pointedness of mind confusion is thrown out.
Eleven things lead to the arising of concentration. Purification of the basis; the imparting of evenness to the spiritual controlling faculties; skill in taking up the sign of the object of meditation; the inciting of the mind on occasion, the restraining of the mind on occasion, the gladdening of the mind on occasion and the regarding of the mind without interfering on occasion; the avoiding of people who are not collected in mind; association with people who are collected in mind; reflection on the absorptions and the emancipations; and the inclination towards the development of the enlightenment factor of concentration.
Skill in the taking up of the sign which is the cause for the arising of absorption is skill in taking up the sign.
The inciting of the mind on occasion is the applying of the mind vigorously by bringing into being the enlightenment factors of the investigation of mental objects, energy and joy, when there is excessive laxity of energy and of the application of wisdom, and a deficiency of delight in the meditation.
The restraining of the mind refers to the checking of the mind that is becoming excessively energetic, too strong, in the application of wisdom and elated with delight, by bringing into being the enlightenment factors of calm, concentration and equanimity.
The gladdening of the mind means: The enlivening with confidence of the mind becomes dissatisfied either through weak application of wisdom or the non-attainment of the bliss of restfulness (or of the subsidence of the passions even temporarily). This enlivening is done through reflection on the eight reasons for the upsurge of spiritual feeling, namely, birth, decay, disease, death, the suffering of the four states of woe, the samsaric round of suffering in the past, and the suffering rooted in the search for nutriment in the present life, and through contemplation on the qualities of the Triple Gem.
The regarding of the mind without interfering is the absence of the work of inciting, retraining and gladdening the mind which has got to right practice and which proceeds well in the object, free from sloth, free from restlessness, and free from dissatisfaction. It is comparable to the state of a charioteer who looks on uninterfering when the horses are going well.
The keeping away from persons who have not reached partial or full absorption and are distracted of mind is the avoiding of people who are not collected in mind. Association with persons who have reached those states of absorption is association with people who are collected in mind. The mind inclining, sloping, and bending towards concentration-production in all postures of standing, sitting and the like constitutes the inclination for this factor. The completion by culture of the enlightenment factor of concentration is through the path of arahantship.
Excessive laxity .... Of application of wisdom means feeble working of wisdom. As the principal thing in liberality is non-greed, and in virtue non-hate, so in meditation it is wisdom (non-ignorance) that is the principal thing. Therefore, if wisdom is not very strong in the development of concentration there will be no causing of contemplative attainment (or distinction). As unprepared food gives no pleasure to a man, so, without the application of wisdom, the object of meditation does not give satisfaction to the yogi's mind. To the yogi then there is the pointing out of the remedy for that lack of satisfaction in the stirring up of spiritual feeling and confidence.
7. Equanimity
There are things which condition the enlightenment factor of equanimity and an abundance of right reflection on these is the reason that is conducive to the arising of the non-arisen enlightenment factor of equanimity and for the increase, expansion and the completion by culture of the enlightenment factor when it has risen.
Five things lead to the arising of the enlightenment factor of equanimity: The detached attitude towards beings; the detached attitude towards things; the avoiding of persons who are egotistical in regard to living beings and things; association with people who are neutral (impartial) in regard to living beings and things; and the inclination for developing the enlightenment factor of equanimity.
The detached attitude towards beings is brought about by reflection on beings as possessors of their own deeds, and by reflection in the highest sense.
Reflection on beings as possessors of their own deeds is there when a person thinks thus: "You have been born here by your own deeds in the past and will depart from here and fare according to your own deeds. Who then is the being you are attached to?"
Reflection in the highest sense is thinking in the following way: "Really no living being exists. To whom then, can you be attached?"
The detached attitude towards things is brought about by reflection on ownerlessness and temporariness.
A person thinks thus: "This robe will fade, get old, become a foot-cleaning rag and be after that fit only to be taken up at the end of a stick and flung away. Surely, should there be an owner of this he would not let it come to ruin in this way?" This is the reflection on ownerlessness. To think that this robe cannot last long and that its duration is short, is to reflect on the temporariness of it. These two reflections are applicable in a similar way to the bowl and other things.
Persons who are egotistical in regard to living beings are laymen who cherish their own sons and daughters and the like, and recluses who cherish their resident pupils, mates, preceptors and the like. And these persons, if for instance, they are recluses do with their own hands for them whom they cherish, hair-cutting, sewing, robe-washing, robe-dyeing, bowl-lacquering, and so forth. If even for a short time they do not see their cherished ones they look here and there like bewildered deer, and ask, "Where is such and such novice?" or "Where is such and such a young bhikkhu." And if these recluses are requested by others to send a novice or a young bhikkhu to do some work for them, such as hair-cutting, they don't send the novice or young bhikkhu, on the pretense that he is not made to do even his own work, and that if he is made to do the work of others he would get tired. Persons egotistical in this way should be avoided.
A person who is egotistical in regard to things is he who cherishes robes, bowls, beakers, walking sticks, staffs and so forth and does not let another even touch these. When asked for a loan of some article he would say: "Even I do not use it; how can I give it?" Persons egotistical in that way, too, should be avoided.
A person who is neutral, indifferent, as regards both living beings and things is a person who is detached as regards both living beings and things. The company of such a person should be sought.
Inclination for developing this enlightenment factor is the inclining, sloping, and bending of the mind towards equanimity, in all postures of standing and so forth.
The completion by culture of the enlightenment factor of equanimity is wrought by the path of awakening.
Iti ajjhattam = "Thus internally." The yogi lives contemplating mental objects in mental objects (that is, contemplating mental objects only and nothing else) by laying hold of his own enlightenment factors or another's enlightenment factors or at one time his own enlightenment factors and at another time another's enlightenment factors.
Here, origination and dissolution should be known by way of the origination and dissolution of the enlightenment factors.
From here on the exposition is just according to the manner already stated.
The cause of the enlightenment factor of equanimity is the impartial state, the middle state, free from attraction and repulsion. If that freedom from attraction and repulsion exists then there is equanimity; when it does not exist there is no equanimity. This state of freedom from attraction and repulsion is twofold by way of scope: detachment in regard to beings and detachment in regard to things.
Repulsion is thrown away even by the development of the enlightenment factor of calm and in order to show just the way of casting out attraction is the instruction beginning with detachment in regard to beings taught.
Specially, equanimity is an enemy of lust and so the commentator said: Equanimity is the path of purity of one who is full of lust.
The detached attitude towards beings is developed by reflection on the individual nature of moral causation and by reflection on soullessness. By reflection on ownerlessness, the state of not belonging to a soul is brought out and by reflection on temporariness, the impermanence of things is brought out to produce the detached attitude towards inanimate things.
The Four Truths
Having explained thus the contemplation of mental objects by way of the seven factors of enlightenment, the Master said, "And further," and so forth, in order to explain the meditation by way of the Four Truths.
Idam dukkhanti yathabhutam Pajanati = "A bhikkhu understands: 'this is suffering,' according to reality." He puts aside craving, and understands all things of the three planes of becoming as suffering, according to nature. He understands according to nature the previous craving that produces and makes to arise that very suffering. He understands the non-occurrence of both suffering and its origin, according to nature, as Nibbana. He understands, according to nature, the Noble Path which penetrates suffering, abandons origination, and realizes cessation.
The rest of the explanation of the Noble Truths is in the Path of Purity [Visuddhi Magga].
Iti ajjhattam = "Thus, internally." He lives contemplating mental objects in mental objects, having laid hold of his own four truths or the four truths of another or at one time his own four truths and at another time another's four truths.
In this explanation of the truths, the origination and dissolution of the four truths should be understood according to nature by way of arising and stopping.
From here on the explanation is according to the manner already stated.
With this have been stated the following twenty-one subjects of meditation: Breathing, Modes of Deportments, the Method of the Thirty-two Parts of the Body, the Determination of the Four Modes of Materiality (or the Four Elements), the Nine Cemetery Contemplations, Contemplation of Feeling, Contemplation of Consciousness, the Laying Hold on the Hindrances, the Laying Hold on the Aggregates, the Laying Hold on the Sense-bases, the Laying Hold on the Enlightenment Factors, and the Laying Hold on the Truths. The Cemetery Contemplations are counted separately.
The Contemplation on Breathing, the Thirty-two Parts and the Nine Cemetery Contemplations, these eleven, are subjects of meditation which produce full absorption. The Digha-bhanaka (Reciter of the Long Collection of Discourses) Maha Siva, however, says that the Nine Cemetery Contemplations are here stated by way of the contemplation of Misery. Therefore according to his view only two subjects, Breathing and the Thirty-two Parts, produce full absorption; the rest produce only partial absorption.
Yo hi koci bhikkhave ime cattaro satipatthane evam bhaveyya = "O bhikkhus, if anyone develops the Four Arousings of Mindfulness in this manner." If any bhikkhu or bhikkhuni or upasaka or upasika cultivates mindfulness from the beginning according to the method taught here.
Titthantu bhikkhave = "O bhikkhus, let alone." This together with what follows, was said by way of the average person capable of being trained.
But concerning the person of keen intelligence it was stated as follows: Instructed in the morning, he will attain in the evening; instructed in the evening, he will attain in the morning.
The Blessed One pointed out the teaching thus: "Bhikkhus, my Dispensation leads to Deliverance in this way," closed the instruction that is crowned with Arahantship in twenty-one places and uttered the following words: "This is the only way, o bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the Four Arousings of Mindfulness."
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