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 Satipatthâna as the Method of Objective Observation           A wonderful characteristic of Buddhism, the teaching of the Buddha, is "come and see" (Ehipassiko). This singular teaching, the Dhamma, invites everyone to 'come and see'. In order to understand and see things, one should have clear eyes and a clear mind. Only then can one see things as they really are, otherwise, one would see but have misperceptions or a misconception.  For this reason, one should see things objectively, should see that objective observation is the way to realize the real nature of the whole world system. This is the way for the attainment of the final goal, Nibbâna, by eradicating the whole mass of defilements.  Buddhism always encourages us to see things objectively.            Here, I endeavor to give some idea of what Satipatthâna really means and thereafter, to show you how to practice it as a method of objective observation in order to see the object as it is, that one would be able to see reality in oneself and the whole universe.           This characteristic objective observation is clearly and categorically depicted from the beginning to the end of the Mahâ Satipatthâna sutta, the great discourse on the establishment of mindfulness. This is one of the most important discourses delivered by the Buddha as the manual of mental development (bhâvanâ). In this discourse, the Buddha described four kinds of contemplations. They are:1.    Mindfulness of the body ( Kâyânupassanâ)2.    Mindfulness of sensations (Vedanânupassanâ)3.    Mindfulness of consciousness ( Cittânupassanâ )4.    Mindfulness of mind-objects ( Dhammânupassanâ)               

  These four are again classified into 44 objects of meditation. All these 44 are to be observed objectively for the success of meditation or the attainment of Enlightenment. When one practices objective observation it is simply calmness and insight (samatha and vipassanâ). Satipatthâna, as we all know, deals with the fourfold development of the mind’s great qualities. Mindfulness is the most important factor to be developed and cultivated by a practitioner who really wants to live happily, peacefully, and who finally attains Nibbâna. So mindfulness is the key-word, the watchword in the teaching of the Buddha. Mindfulness is to be developed and cultivated by everyone for the understanding and realization of the Dhamma. There is no meditation without mindfulness, no attainment of Nibbâna without mindfulness. It is the way, the direct way, the correct way for the purification of all beings.             Mindfulness is one of the eight factors of the Noble Eightfold Path. When developed, cultivated and properly established, it gradually becomes a spiritual faculty, a mental power, and a factor of enlightenment which then leads one to the realization of the four Noble Truths and the attainment of enlightenment. Indeed, it has been called by the Buddha the "Ekâyano maggo", The one and only way or the direct way to the attainment of Nibbâna.            From the average man's point of view, mindfulness is also a very desirable quality. Common sense will tell us that practice of mindfulness makes us more and more alert and minimizes the possibilities of errors, mistakes, lapses and accidents. Common sense will also tell us that the habit of mindfulness will also induce a healthy balance, a sense proportion and a sense of mental alertness, and keep us constantly on our guard.           As the Buddha said, mindfulness has the effect of purifying beings, overcoming sorrow, and giving entry to the Noble Eightfold Path ultimately realizing Nibbâna. These results are attainable if the mindfulness practiced is not merely mundane or worldly, but is the mindfulness of a spiritual or supra-mundane nature. Once mindfulness is fully developed and cultivated all the promised results can be realized; seeing things objectively and not subjectively.            According to the teachings of the Buddha, it is very necessary to grasp this distinction between objective and subjective perception.           Once, when Pythagoras was asked to define who a philosopher is, he said something to this effect: "When all are invited to the feast of life some go there to enjoy, some go there to win name and fame, and there are yet others who go there just to look on. These others are the philosophers." What is meant thereby is that the philosopher does not identify himself with life. He looks at life standing, as it were, outside life. That is how practitioners in mindfulness should look at things. That is the Buddhist way of practicing mindfulness.           When one looks at a thing subjectively, there is mental affinity between oneself and the thing that one is looking at. Then one brings oneself mentally very close to what one is looking at.  However, if one looks at a thing objectively, one keeps oneself mentally far removed from the object.  In short then, the practitioner is a bare observer, as distinguished from an interested observer. The observer should be always uninfluenced by the observation. That is the real observation. When the observer has observed a thing, if the observer is influenced by emotions, the observation becomes a completely distorted object. Then the facts are definitely distorted, discolored and disorientated.           The teaching of the Buddha is expounded, revealed and made clear for the understanding of things as they really are. This teaching is to be realized by the wise individually (paccattam veditabbo viññuhi). The Buddha emphatically said that his Dhamma is only for the wise. That means for those who see things objectively or without grasping things as their own.             Sati or mindfulness is the lens of the camera or the microscope through which one sees all objects whether small or large. Without mindfulness, one cannot see things as they really are. This is very, very, significant in the teachings of the Buddha.  This seeing of reality in the language of the Buddha, says, 'vipassanâ' or the understanding of the three characteristics of existence. This characteristic of existence is common to all animate and inanimate objects. The purpose of Satipatthâna or the establishment of mindfulness, is observing things objectively to understand the three characteristics of existence and live in the world with a mind steady and unattached. Those who have really practiced and developed mindfulness and the four contemplations are the Enlightened Ones in the world.             Once, a certain recluse named Bâhiya came to the Buddha and asked a quick admonition for him to practice meditation and attain Enlightenment. It was asked while the Buddha was on his alms round. The Buddha refused to admonish him. But as he repeatedly asked, the Buddha admonished him. "Bâhiya,  this [is] the way you should train yourself: ' In the seen there will be to you just the seen. In the heard there will be to you just the heard. In the thought there will be to you just the thought. In the cognizing there will be to you just the cognizing." These are certainly pregnant words with deep meaning, but for the practitioner  when observing things objectively, [it is] not that difficult to grasp their deep meaning.             With this background we can now come to understand how the Buddha has taught this wonderful method of objective observation in the Satipatthâna Sutta. As we see it, from the beginning to the end, it is nothing but objective observation. Once the Buddha said," Things [that] are not yours, abandon". So Satipatthana is for this purpose.           As we mentioned earlier, the Buddha categorized mindfulness of body first. In this category there are six sub-divisions. First, the Buddha explained how to observe breath objectively. When it is observed objectively one can see it as it is.           For this observation of breath objectively, one should find a congenial place and sit properly. The Buddha recommended three types of places and they give peacefulness, seclusion, and extra energy respectively. According to this discourse of establishment of mindfulness the three places are as follows:1.    Forest ( about 300 feet  away from any human habitation)2.    Foot of a tree ( any tree but the atmosphere is quite calm, peaceful)3.    Empty house (May be even in a city or a village but has to be secluded).            With regard to these three places, seclusion is the most important condition. Therefore, any place which offers seclusion is a suitable place for meditation. Then one should sit properly adjusting one's posture, using full lotus, half lotus, or an easy posture and practice mindfulness of breathing. That is the observation. Observe your breath objectively.           

  Now when you breathe in and out you have to give your attention, (wise attention) to your breath and strive to understand your breath clearly but let it go naturally, peacefully. Observe your breath objectively. This breath is not yours, it is not you, it is not yourself. This is impermanent, this is unsatisfactory and this is insubstantial.  That is how one should observe one's breath objectively. All the Buddhas in the past observed natural breathing as the meditation object for their attainment of Buddha-hood. The future Buddhas will follow the same method as the object for their attainment of enlightenment. When one observes one's breath, one can realize different steps of breath. There are altogether sixteen stages of breath.  

                    Then, in the Sutta, the Buddha pointed out how to observe the four postures as the meditation objects. The postures here mean the four deportments of the body. Whatever we do in all 24 hours of the day and the seven days of the week, we all have only four postures to be kept in this body.  They are 'going', 'standing', 'sitting' and 'lying down'. The Buddha's advice is to observe these four postures objectively. If anyone has any doubt about other postures, as we are changing our positions all the time, the Buddha further said in his language, "Yathâ yathâ vâ panassa kâyo panihito hoti tathâ tathânam pajânâti" which means whatever way that you keep your body, observe it objectively. This observation is the way to the realization of truth in the world.           Next the Buddha explained how to understand clearly the different movements of the body, all activities of the body. Here, the Buddha said, "understand clearly when you go forward,  when you turn and come back, when you bend your limbs, when you  extend your limbs, when you take a bowl (any instrument, tool), when you wear any clothes or ornaments, when you eat, when you drink, when you bite, when you taste;  whenever you urinate and defecate, whenever you go, stand, sit, lie down, and also as long as you do not feel drowsiness, clearly comprehend your activities of the body." The Buddha further said, "Understand them internally and externally, both internally and externally. Then clearly comprehend the arising of the action and the passing of the action." This is the way to not to hold dear anything in the world, but to the complete understanding of things as they are.           The Buddha described the next object of meditation to be observed objectively the loathsomeness of the body. For this purpose, the Buddha classified the body into 32 parts and advised the practitioners to observe those different parts of the body objectively. There are in this body; the head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone-marrow, kidneys, heart, liver etc. All these are to be observed objectively. Meaning:  without grasping them as yours.            The fifth sub-section of the classification of the contemplation of the body is the observation of the four elements; namely solidity, liquidity, heat and motion. These are also to be observed objectively. In this case the Buddha gave a simile. That is a simile of the cow. When a butcher is feeding a cow or is nourishing it, and then takes it to the slaughtering place, ties it to a post and kills it, he still has the notion that it is a being, a cow.   If someone would ask him what he is doing, he would say. "I am feeding the cow" or “I am killing the cow." Even after having killed it, before he cuts it up into pieces, he still maintains the same notion that it is a cow. But when after cutting the slaughtered cow into pieces, takes and puts the pieces on a table at the crossroad to sell, from that point on, he loses the notion of a cow. If someone were to ask him what he is selling, he would not say "I am selling a cow." So, after cutting the cow into pieces, he loses the concept of a cow. In the same way, when practitioners "cut" themselves into four elements, whatever is in their body, just four elements, then they will lose the concept  of being, a person.            When practitioners see the elements clearly, they lose the concept of a being; they see that there are just these four elements; four elements going, four elements standing, and so on. When they see only these four elements going and so on, they cannot see a person and lose the concept of a being.             The Buddha enunciated the nine cemetery observations as the sixth sub-section of the Sutta. In this section one has to observe these objects objectively. Here the Buddha admonished to observe objectively the nine different stages of a corpse thrown into the cemetery. It was in the ancient tradition that dead bodies were neither buried nor cremated but thrown onto the ground so that different animals could come and devour them. The practitioners should go to these places and observe the corpses objectively and reflect that one day their bodies would be the same. That then is another kind of objective observation. When practitioners practice in this manner they contemplate on the body as the body.            Also while practicing in this manner, if the practitioner feels any sensation that also is to be observed objectively. There are many kinds of sensations such as pleasant sensations, painful sensations and neutral sensations. Then there arise different kinds of mental thoughts like lustful thoughts, hateful thoughts, and deluded thoughts. The practitioner is then advised to also observe those different thoughts objectively.            Finally,the observation of the Dhammas. In this section of the Sutta, the Buddha explained how the practitioners experience different characteristics in this body and mind. The Buddha very clearly said that the practitioners then would be able to see clearly the real nature of the five hindrances, five aggregates of existence, twelve internal and external bases, seven factors of enlightenment and eventually, the four Noble Truths respectively. These Four Noble Truths are also to be realized objectively. That is why once the Buddha said," This Dhamma itself is to be abandoned" ( Dhammâpi pahâtabbam). These are not to be grasped as ours. So there is nothing to be attached to in the world.            Giving a full assurance of attainments, the Buddha said, “Whoever is practicing these four establishments of mindfully observation for seven years, he can attain enlightenment (Arahant-hood) or if residue remains the attainment of the stage of Non-returner. Then the Buddha said that one would be able to attain enlightenment even within six years,... five , four, three, two, one year or with in half year. Finally the Buddha said, addressing the monks, "Monks, if one would practice this objective observation of the four establishment of mindfulness properly one would attain enlightenment within seven days."           Therefore, let us understand these four objective observations and strive to observe things whether internal or external objectively, so that we all can realize the real nature of things, ourselves and the universe. May we all realize real peace, real happiness of Nibbâna ! 

  

Stress-Free Living through Mindfulness 

What is stress? It is the pressure or tension that you   have towards a particular object; in other words, it is emotional strain or tension.  There are basically two aspects in our mind; the intellectual aspect and the emotional aspect.  We Buddhists strive to develop the intellectual aspect of mind. For that purpose, the Buddha prescribed not many kinds of medication but meditation of both serenity and insight.

 

As I understand, stress is a widespread menace, a malady in the world today. Where there are maladies there are also remedies.  For this malady of stress people strive to find treatment from outside. However, this is incorrect. It is difficult to find treatment from outside because the disease is not outside but inside. It is mental rather than physical that is the problem.  Therefore, the most essential pre-requisite for stress management is clear comprehension of the underlying cause in the mind. The cause is undoubtedly, mind made. That cause should be treated by mind itself which can extend to each and every live molecule of this body. The Buddha used the term dukkha for stress. It is everywhere. Where there are people and beings, there is dukkha. That is the Truth the Buddha rediscovered and in which there are four facets. They are called 'The Four Noble Truths'.   

 

Since Buddhism is an anthropo-centric religion, based on mind, the remedy to this particular malady, (dukkha) or stress, is there in Buddhism.  That remedy is none other than Buddhist meditation. Buddhist meditation is not imagination or imitation. Surely, it is a kind of mitigation of evil thoughts, and an investigation of reality, as it is in the world. According to the modern dictionaries, meditation means thinking something over carefully and deeply; especially, for religious reasons or to calm one's mind. It is regrettable to state that there is no Buddhist meaning of meditation here. Calming one's mind is only one aspect of Buddhist meditation.  In order to teach Buddhist meditation as a means of the reduction and elimination of stress, the Buddha delivered a special discourse.  That is 'The Great Discourse of the Establishment of Mindfulness'.

 

As we mentioned earlier, the term for stress in Buddhism is dukkha which, when translated into English, has many meanings. Some descriptive words would be: unsatisfactoriness, dissatisfaction, anguish, discomfort, disappointment, disgust etc.  I am not going to waste time trying to explain stress to you at this moment and how widespread a menace it is in the world today. However, I will share with you the remedy for this menace as the Buddha has taught us. 

 

First we should understand clearly that where there is dissatisfaction, there is a cause of dissatisfaction. Then, there is a cessation of dissatisfaction and for that there is a path leading to that cessation of   dissatisfaction. These four are the Four Noble Truths rediscovered by the Buddha.

 

As the Buddha said, first of all, stress should be comprehended as stress. Then, one should strive to find the causes or the origination of stress and then causes are to be uprooted. For this purpose of uprooting, wise attention and mindfulness are very significant. The next step is the cessation. For the cessation, the Buddha enunciated a way, the path. That is the Eightfold Path which consists of three components; namely morality, concentration, and wisdom.

 

So, it is now clear that one has to tread on this path or in other words, one has to practice these three steps for the management and elimination of stress. What are the three steps?

 

 1. Morality

 2. Concentration

 3. Wisdom

 

Morality is the foundation, without which one cannot build a house of healthiness or stress-free state of mind. When thinking of morality, there are five basic principles for all cultured and civilized people. They are the five precepts. One has to observe them and abide by them. These are five intentional actions to be refrained form and five to be engaged in, intentionally with positive actions. The five precepts one has to observe for the abstinence of five intentional actions are recited as follows:

 
  1. I undertake the training rule to abstain from taking life
  2. I undertake the training rule to abstain from taking what is not given
  3. I undertake the training rule to abstain from sexual misconduct
  4. I undertake the training rule to abstain from false speech
  5. I undertake the training rule to abstain from taking intoxicants (drugs or liquor)
 

Those are for abstinence. But that is not enough. One has to positively participate in a certain course. That is; by abstaining from killing one has to extend loving friendliness to all beings in the world without any discrimination. By abstaining from taking what is not given, one has to practice generosity, charity so that one protects one's own property as well as others. Abstaining from sexual misconduct, one has to enjoy life happily, peacefully with one's own wife or husband.  Abstaining from false speech, one has to speak what is truth and seek what is truth in the world. For this purpose of seeking truth, one should keep one's mind clear without despoiling it with any kinds of intoxicant.  This is how one should observe morality and keep the mind pure and stress free.

 As one has observed morality, one can then take the second step which is meditation or concentration of mind. In the Sacca samyutta of the Samyutta Nikaya, the Buddha very clearly said, "Monks, develop concentration. One who is concentrated understands things as they really are. And what does he understand as it really is? He understands as it really is: 'This is stress', he understands as it really is: 'This is the origin of stress', he understands as it really is: 'This is the cessation of stress', he understands as it really is: 'This is the way leading to the cessation of stress.' " 

So, this is the way to understand stress, its cause, and elimination, as well as the way that leads to the elimination. This is the very remedy for this malady of stress.

 

When we practice concentration moment by moment, it leads to the development of wisdom which is known as vipassana or insight. It is only through that can one completely cut stress and purify one's mind.  Vipassana can be found only in the teaching of the Buddha. However, regardless of religious barriers if one would practice this meditation (concentration and insight) one should definitely be free from stress to lead a  happy and peaceful life which is full of joy and contentment.

 

The technique of Buddhist meditation for the stress free living has been given by the Buddha in the Maha Satipatthana Sutta or the Great Discourse of Establishment of Mindfulness. If practiced this properly, as the Buddha himself assured in the same Discourse, one would be able to reap the best results within seven days. This is how one should practice mindfulness so that it leads to the cessation of stress.

 

Let us all understand stress as stress and strive to manage and eliminate stress to lead a happy and peaceful life which is entirely free from stress!

 

No more stress!     

  

The cycle of life

 We humans, as well as all other beings in the world, are created by ourselves in accordance with the result of our own past volitional actions (Karma). As the result of these past volitional actions, as well as the present volitional actions, our next destination also will be decided. That is in other words, karma, means either our inclination (attachment) to the actions or repulsion from the actions. They are nothing but greed and hatred. We are born again and again and face death again and again. This is the cycle of life. When we contemplate upon things in the world, we can understand that many things happen over and over.  

Once when the Buddha visited a Brahmin's home for alms, the brahmin said “This pesky ascetic keeps coming again and again”. Then the Buddha pointed out that in the system of the world many things happen again and again but also that there is something which does never happen again and again. The Buddha said:

 

“Again and again, the farmers sow the seed;

Again and again, the sky-god sends down rain;

Again and again, ploughmen plough the field;

Again and again, grain comes to the realm.

 

Again and again, the mendicants beg;

Again and again, the donors give;

(as the results of giving)

Again and again, they go to the heaven.

 

Again and again, the dairy folk draw milk;

Again and again, the calf goes to its mother;

Again and again, one wearies and trembles;

Again and again, the dolt enters the womb;

Again and again; one is born and dies;

Again and again, they take one to the cemetery.

 

But when one has obtained the path

That leads to no more renewed existence,

Having become broad in wisdom,

One is not born again and again”.

(S.N. Udaya sutta)

 

In the whole system of the Universe, there is no person who can discover the beginning of a being (a consciousness). Beings are born again and again in Samsara, mainly because of ignorance and craving.

 

Once addressing the monks the Buddha said, “Friends, this cycle of births and deaths is without discoverable beginning. A first point of beings, roaming and wandering, hindered by ignorance and fettered by craving is not discernible”

(S.N. II. Anamatagga Samyutta).

 

Since we have ignorance and craving as the roots, we are born to this world repeatedly. In the Dhammapada, the Buddha said, “Just as a tree with roots unharmed and firm, though hewn down, sprouts again, even so while latent craving is not rooted out, it springs up again and again”. That craving is the cause of unsatisfactoriness, which is to be completely eradicated by the wise with the intention of attaining enlightenment.

 

The Pali term for ‘being’ is “satta” (Skt.sakta) meaning the one who clings. Clings to what? Clings to aggregates (skhanda). We, as humans, have five aggregates and tenaciously grasp them as our own. That is how these five become grasping groups  (upadanaskhanda). The Buddha said, “In short, five grasping groups are dissatisfaction”.  So what are these five aggregates?

  

The aggregate of form

The aggregate of feelings

The aggregate of perception

The aggregate of  volitional formations

The aggregate of consciousness

 

First, one has to understand very clearly that the mere existence of these five aggregates is not conducive to dissatisfaction (dukkha); but only through the attachment to these five aggregates that one becomes slave to them and wanders in the cycle of births and deaths. This is mainly because of not understanding the Four Noble Truths.

 

In ‘The Last Days of The Buddha’ (Maha Parinibbana Sutta), addressing the monks, the Buddha said, “Monks, it is through not understanding, not penetrating the Four Noble Truths that I as well as you have for a long time run on and gone round the cycle of births-and-deaths”. As we mentioned earlier, the main cause of wandering in samsara; the cycle of births and deaths, the cycle of life, is ignorance. Ignorance here means ignorance of The Four Noble Truths.

 

In the cycle of Dependent Origination, the Buddha explained the cycle starting with ignorance. However, one should understand correctly that ignorance is not the first cause. In the teaching of the Buddha, there is no first cause. Expounding the principle of the Dependent Origination, the Buddha said “dependent on ignorance volitional formations come to be; dependent on volitional formations, consciousness comes to be; dependent on consciousness mentality and physicality come to be; dependent on mentality and physicality six senses come to be; dependent on six senses contact comes to be; dependent on contact feelings come to be; dependent on feelings craving comes to be; dependent on craving attachment comes to be; dependent  on attachment existence comes to be; dependent on existence birth comes to be; dependent on birth; decay, death, sorrow, lamentation, and despair come to be.”  That is how the mass of dissatisfaction or the bundle of suffering, (known as ‘a being’), comes to be.

 

Beings are born within different realms in the world. According to Buddhist cosmology, there are 31 realms of existence in the Universe. In all these realms of existence all beings have to face one truth, a common truth, that is the truth of dissatisfaction (dukkha). The Four Noble Truths are the four facets of dissatisfaction. All beings in the world can be categorized into four groups:

  

1. Footless beings

2. Biped beings

3. Quadruped beings

4. Centipede, millipede or multipede beings.

 

As all beings born to this world, all have to face death. Death is the last result of birth. Even before that, things like decay, disease, sorrow, lamentation, pain, grief, and despair are inevitable. When we live in society, we can see how people face many difficulties without understanding this reality. If you visit a hospital, or a hospice, you can understand clearly how people suffer. Especially, in the ‘so called developed or industrialized countries’. People suffer a great lot when they reach the elder stages of life, as during their youth, they had not understood the Dhamma and not developed their minds to contemplate on the nature of the five aggregates and the world. Then, when they are kept in elder homes, they have to suffer. That is why, to lead a happy life at least during the last days of life; one has to understand the Dhamma. Dhamma is a real companion who never departs from you even though you are an elderly person.

 

If one can lead a righteous life, a contented life, one’s destination will definitely be a happy birth. In order to lead a righteous life one has to understand the Dhamma first and then follow that Dhamma. That is nothing but mental development. Only humans can develop their minds. Human mind is a developed mind, which can be further developed  by practicing both ‘tranquility’ and ‘insight meditation’. Those who practice tranquility and insight live happily here and here after.

 

It is a natural fact that when one dies with defilements, one will have to be reborn repeatedly. That is how the cycle of life is fulfilled. The Buddha wanted to stop this cycle, the cycle of births and deaths. Therefore, he repeatedly contemplated upon it. According to the Early Discourses, even before his attainment of Enlightenment, as an unenlightened ascetic, he deeply contemplated on 'a way' to come to a complete stoppage of this cycle of life or the samsaric journey.

 

In the ‘Discourse on Origination’ in the Samyutta Nikaya, addressing his disciples, the Buddha says, “Monks, before my enlightenment, while I was still a bodhisatta, not yet fully enlightened, it occurred to me: Alas, this world has fallen into trouble, in that it is born, ages, and dies; it passes away and is reborn; yet it does not understand the escape from this suffering [headed by] aging-and-death. When now will an escape be discerned from this suffering [headed by] aging-and-death? Then, monks, it occurred to me: ‘When what exists does aging-and-death come to be? By what is aging-and-death conditioned? Then monks, through careful attention, there took place in me a breakthrough by wisdom: 'When there is birth, aging-and death come to be; aging-and-death has birth as its condition’. Then monks, it occurred to me: ‘When what exists, does birth come to be? By what is birth conditioned?’, Then monks, through careful attention, there took place in me a breakthrough by wisdom: “When there is existence, birth comes to be; birth has existence as its condition”.

 

In this manner, the Buddha even before his enlightenment understood why birth and death take place. In line with the teaching of the Buddha, one cannot point out one reason for one's birth and death. There is a cluster of reasons headed by ignorance and craving for one's existence in samsara.

 

All beings come to death because all beings come to birth. Not only beings, but everything in the world has an origination as well as a cessation. That is the real existence in the world. The Buddha says, “Whatever is in the nature of arising, it is in the nature of perishing (Yam kinci samudaya dhammam sabbamtam nirodha dhammam). So, in order to stop one’s death, one has to stop one's birth first. However, stopping of one's birth is also not that easy, for this one has to stop becoming. Since becoming takes place as a consequence of attachment, one has to stop attachment in order to stop becoming. Attachment is the cause of craving. Therefore craving should be stopped for the eradication of attachment. This is a complex cycle, the cycle of Dependent Origination. That is how the ascetic, Siddhartha, as an aspirant Buddha (Bodhisatta) contemplated on cycle of life. The cycle of life, itself, is the cycle of Dependent Origination.

 

Once addressing King Kosala the Buddha said, “All beings will die, the life ends with death. Thereafter, one's activities of consciousness take another form according to what has volitionally been done (karma). Those who have done good deeds would be born in heavenly realms whereas others having done unwholesome deeds would be born in lower realms, like hungry ghosts. Therefore, one should perform wholesome deeds because the results of wholesome deeds would help one in the world to come”.

 

Through this teaching of the Buddha, we can understand the significance of doing good deeds. The Buddha always encouraged us to do what is good. As such, the whole of the teachings of the Buddha can be summarized into three lines as follows:

 

Not doing any evil

Cultivating what is good and

Purifying one’s mind

 

The Buddha's frequent advice for us is to do good and avoid evil because the doer of the good deed rejoices here in this world and here after. If one can tame one’s mind that would be the highest blessing one can gain in this cycle of life. The well-directed, well-tamed mind does far greater benefit than one’s mother or father or what any other relative can do. However, we all have to accept that we all have different skills and weaknesses, as well as our own karma and their retributions.

 

One day a certain deity came to the Buddha and asked:

“What is it that produces a person?

What does he have that runs around?

What enters upon samsara?

What determines his destiny?"

 

Then the Buddha said:

“Craving is what produces a person;

His mind is what runs around;

A being enters upon samsara;

Kamma determines his destiny.”

( S. N. 195-196 Vrs. Devatasamyutta)

 Karma: 

Karma is a pivotal point in the cycle of life. Kamma (Pali) means volitional actions. We, all beings, have three types of actions.

 

1. Physical actions

2. Verbal actions

3. Mental actions

 

Whatever the actions, whether they are wholesome or unwholesome, have their own retributions, which come to pass throughout the cycle of life until the end of the journey, by attaining enlightenment and passing away not to be born again.

 

According to the time of their fruition, kamma is threefold.

 

Ø     Which give results here in this world

Ø     Which give results immediately after this world

Ø     Which give results in the cycle of life before final  passing away after the attainment of enlightenment

 

What we can learn from this cycle of life is the most important thing. Since we cannot understand the beginning of the cycle and the ending of the cycle, what we can do is striving to understand the present moment. If we can understand the present moment, we can understand the nature of it, and we can definitely break the cycle. He who breaks the cycle is the Blessed One.

 

For this purpose, the Buddha delivered the discourse on, “the Foundations of Mindfulness” as the direct way for the attainment of Enlightenment. The Buddha admonishes to be mindful and wise in the present moment. The one who is mindful and wise would never repent on his past or build castles in the sky. Being mindful in the present moment, when one gives attention to the present action, the present situation and becomes alert, one understands the real nature of the present object. This is meditation, where one can develop both serenity and insight. When we practice and develop mindfulness, we can understand the significance of practicing mindfulness of body, feelings, consciousness, and mental objects. The Buddha said that it is the direct way; the only way; for the purification of beings, for the overcoming of sorrow and lamentation, for the disappearance of pain and grief, for reaching the path, for the attainment of Enlightenment. In the cycle of the Dependent Origination, if one can be mindful at the time of contact, as the combination of the three factors of the internal and external bases and consciousness, one can realize the real nature of things without attachment and repulsing but keeping a balanced mind.

 

In order to develop and cultivate mindfulness, one should practice both tranquility and insight meditation. Then with the development of mind, one can understand the present object (breath) is nothing but a process of changing. With that knowledge, one can apply it to everything in the world where one understands that all things, (animate or inanimate) are changing. That is nothing but impermanence. When the mind is blinded by ignorance, we cannot understand the real existence of a thing or a being. Hence, we attach to things in the world with the intention of grasping things as our own. That is the speculative view of “I”, “my” or “mine” where one grasps things as      “This is mine”, “This I am”,  “This is myself”. With this notion, with this speculative view, one does not see things as they really are. That is called a perversion of consciousness.

 

With this, one takes what is impermanent as permanent, unsatisfactoriness as satisfactoriness and soullessness as soul. Then for him everything is permanent. That is not what reality is and consequently, with the process of changing, one becomes disappointed, dissatisfied, distressed, and disheartened. On the contrary, if one sees things through proper wisdom, one can see things as they really are. The real nature of things is the ever-changing nature. With the development of insight and wisdom, one can understand that the whole universe is in flux, changing. Both units of matter, as well as units of mind are in rapid motion.

 

According to Buddhist psychology, the motion of any unit of mind is more powerful than the motion of any single unit of matter. The force of mind is always supreme. “The world is led around by mind” (cittena niyati loko), the Buddha said. Unfortunately, as we mentioned earlier, one cannot see this real nature with one's naked eyes. In reality, eye can never see things; only mind can see. Since the mind is not developed, one cannot see things as they really are. Therefore, one has to develop and cultivate one’s mind to see things as they really are. Our senses are limited and the world we perceive through our senses is certainly limited. While certainly, the world beyond our senses is unimaginable and inexpressible.

 

If one would like to understand and realize the real nature of man and the world, one has to practice and develop mindfulness, insight, and wisdom. For that purpose, the Buddha recommended the technique of meditation, which is known as ‘insight meditation’ or ‘wisdom meditation’. This is the uniqueness in Buddhist meditation. The purpose of Buddhist meditation is not performing some sort of miracles and developing healing powers. But even such things are not that difficult and not insuperable when the mind is well-trained and well-developed. The real purpose of Buddhist meditation is not just tranquilization of mind, but complete extirpation of defilements and the attainment of enlightenment. For this purpose, mindfulness is the key.

 Mindfulness and wisdom through insight: 

Mindfulness is the ‘keyword’ in Buddhism. When mindfulness is developed and cultivated in the proper way, it fulfills the four foundations of mindfulness, when the four foundations of mindfulness are developed and cultivated, they fulfill the seven factors of enlightenment, when the seven factors of enlightenment are developed and cultivated they fulfill true knowledge and deliverance.

 

In this cycle of life, since most of us do not know the nature of life or the purpose of life, we strive to live in society doing whatever is feasible. We, as humans, can do many things in the world; however, we have to understand what is right and wrong, what is wholesome and unwholesome. Then we should do what is right, what is wholesome. The well-directed mind can build a beautiful world where all can live peacefully and harmony. Unfortunately, at the same time, with this modern science and technology, the ill-directed mind can do a much greater harm by destroying that beautiful world in one second, just by pressing a button.

 

So according to the teaching of the Buddha, mind is the most important thing to be understood by us. Mind is the forerunner of all mental states. If we can keep the mind clean and unblemished, then all our mental states will definitely be purified, not harmful to ourselves or others.

 

In order to understand the cycle of life and the peril of it, one has to practice the Dhamma. When one practices the Dhamma (meditation), one can understand better things such as, life, birth, and death; as well as sorrow, lamentation, pain, and grief etc.  The main thing to understand is that things are not permanent. Since things are not permanent, there is nothing to be grasped as our own. But still we can use things in the world, with proper understanding. It is because of not understanding things in the world correctly that we suffer every time we face impermanence. When the Buddha says, “Everything is impermanence”, it means that there is nothing exempt.  The Buddha proclaims, “The eye is impermanent, what is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with correct wisdom,” thus:  “This is not mine, this I am not, this is not myself.” “The ear is impermanent... The nose is impermanent...The tongue is impermanent... The body is impermanent... The mind is impermanent. What is impermanent is suffering. What is suffering is non-self. What is non-self should be seen as it really is with correct wisdom”.

 

When we see things in the world in this manner, we can experience disenchantment towards the eye, ear, nose, tongue, body, and mind. Then with that experiential wisdom, we can develop dispassion instead of passion and liberate mind with a clear understanding. When it is liberated there comes the knowledge: “It is liberated and have now destroyed rebecoming, the holy life has been lived, what had to be done has been done, there is no more for this state of being'. That is the attainment of Arahantship by complete eradication of defilement.

 

This cannot be achieved overnight. In the same breath, we all have to understand that it is not a myth. It is something achievable only by humans like you and me.  For this, what is most important is practicing the Dhamma and developing mind in daily life.  ‘Mental development’ in Buddhism is the meditation in almost all other religions.   By practicing and developing mind we strive to abandon things what is not ours. Once, the Buddha said, “Monks, abandon all”. When this is said, most of our friends become fearful with dread and might say, “Why?” “How can the lay people abandon all? They are not monks or nuns. They have their own responsibilities and they should lead a lay life”. Well, the Buddha’s advice here is not to abandon your material things.

 

The Buddha himself explains what is all. “What, monks, is the all? The eye and forms, the ear and sounds, the nose and odors, the tongue and tastes, the body and tactile objects, the mind and mental phenomena. This is called the all”   These are to be abandoned through direct knowledge and full understanding.  The eye is to be abandoned, forms are to be abandoned; eye-consciousness is to be abandoned, eye-contact is to be abandoned and whatever feelings arise with eye-contact as condition, that too is to be abandoned. The ear... nose... tongue... body... mind ... to be abandoned.

 

Again, this abandonment is not the base, like eye-base, ear-base, but the ‘attachment’ to the these internal and external sensual bases.  In the discourse on ‘Burning’, the Buddha said, “Monks, all are burning, and what is the ‘all’ that is burning? The eye is burning, forms are burning, eye-consciousness is burning eye-contact is burning, and whatever feeling arises with eye-contact as condition –whether pleasant or painful or neither painful nor pleasant- that too is burning. Burning with what?- burning with  the fire of lust, with the fire of hatred, with the fire of delusion; burning with birth, aging, and death, with sorrow, lamentation, pain, displeasure, and despair. I say, “These all are called the eleven types of fire”.

 

So, all those who are encircled with the cycle of life are all the time burning with these eleven types of fire. One has to understand this fire as fire and extinguish fire. That extinguishing of fire itself is the attainment of Enlightenment. When one understands this fire as fire, with clear comprehension, one can realize that there is nothing to be grasped in the world with-in or with-out. With this realization, regarding the five aggregates, one realizes that, ‘this is not mine’, ‘this I am not’, and ‘this is not myself’. That is called the, Vision of the Dhamma’ (Dhammacakkhu). That is the first fetter of the ten, through which we are bound to the cycle of births and deaths. From that time, he or she has no personality belief. With this knowledge, one will practice further and further, where one realizes the insignificance of mere performing of rites and rituals and he abandons them too.  Since his or her mind is well purified, he/she has clear and firm confidence of the Buddha, Dhamma, and Sangha; meaning he/she has no doubt.  These are the first three fetters to be destroyed by oneself for the attainment of the stage of ‘stream enterer’ (sotapanna).

 

If we can understand the importance of practicing the Dhamma and attaining the stage of at least stream enterer; then this is what we can learn from the cycle of life.

 

Since we are born again and again and face death again and again in this cycle of life, this is the only way to stop this endless journey in samsara and facing many hardships and dissatisfaction (dukkha).

 

On one occasion, where the Buddha was living, the lay follower Dighavu became sick. He was gravely ill. Then he addressed his father, Jotika, and asked him to go to the monastery and respect the Buddha keeping his head at the feet of the Buddha, and respect the Buddha in his name also, invite the Buddha to visit Dighavu’s home to see him.  Thereupon, Jotika went to the monastery and invited the Buddha. The Buddha came to see the gravely ill Dighavu. On his arrival, he sat on a seat and the following dialogue took place between the Buddha and Dighavu.

 

The Buddha: I hope you are bearing up. Dighavu, I hope you are getting better. I hope your painful feelings are subsiding and not increasing, and that their subsiding, not their increase, is to be discerned.

 

Dighavu:  Venerable Sir, I am not bearing up, I am not getting better. Strong painful feelings are increasing in me, not subsiding, and their increase, not their subsiding, is to be discerned.

 

The Buddha: Dighavu, you should train yourself thus: ‘I will be one who possesses confirmed confidence in the Buddha, Dhamma and Sangha. I will be one who possesses the virtues dear to the noble ones’ (Ariyakanata sila- which is unbroken, untorn, unblemished, unmottled, freeing, praised by the wise, ungrasped, and leading to concentration). It is in such a way that you should train yourself.

 

Dighavu:  Venerable Sir, as to these four factors of stream-entry that have been taught by the Blessed One, these things exist in me and I live in conformity with those things. For, Venerable sir, I possess confirmed confidence in the Buddha... in the Dhamma... in the Sangha... I possess the virtues dear to the noble ones.

 

The Buddha: Therefore, Dighavu, established upon these four factors of stream-entry, you should develop a further six things that partake of true knowledge. Here, Dighavu, dwell contemplating impermanence in all formations, perceiving, suffering in what is impermanent, perceiving non-self in what is   suffering, perceiving abandonment, perceiving fading away, perceiving cessation. It is in such a way that you should train yourself.

 

Dighavu: Venerable Sir,  as to these six things that partake of true knowledge that have been taught  by the Blessed One, these things exist in me, and I live in conformity with those  things. For, Venerable Sir, I dwell  contemplating impermanence in all  formations,  perceiving suffering in what is impermanent, perceiving non-self in what is suffering, perceiving abandonment, perceiving fading away, perceiving cessation. However, venerable sir, the thought occurred to me: “After  I am gone, may this householder, Jotika not fall into distress”.

 

The Buddha: Don’t be concerned about this, dear Dighavu. Come now, dear Dighavu, pay close attention to what the Blessed One is saying to you. "Although a wheel-turning monarch having exercised supreme sovereign rulership over the four continents, with the breakup of the body after death, is reborn in a good  destination, in a heavenly world, in the company of the devas of the Tavatimsa realm, there in the Nandana Grove, accompanied by a retinue of celestial nymphs, he enjoys himself supplied and endowed with the five codes of celestial sensual pleasure;  still, as he does not possess four things, he is not freed from hell, the animal realm, and the domain of ghosts, not freed form the plane of misery, the bad destinations, the nether world. But, a noble disciple maintains himself by lump of alms food and wears rag-robes; still, as he possesses four things, he is freed from hell, the animal realm, and the domain of ghosts, freed from the plane of misery, the bad destinations, the nether world.  Between the obtaining of sovereignty over the four continents and the obtaining of the four things, the obtaining of sovereignty over the four continents is not worth a sixteenth part of the obtaining of the four things as a stream-enterer.

 

Let us all understand this real teaching of the Buddha, real peace, real happiness, of the Dhamma. Day by day, year by year, let us practice and strive to understand the cycle of life and the way to get rid of it as soon as possible. The person who practices the Dhamma will advance, overcoming all barriers whether small or large, like fire that advances burning whatever, small or big. According to the Buddha's very words, such a person is not liable to fall. He is in the presence of Nibbana.

 

In him, there is no lust, hatred, pride, detraction; all those have fallen off like a mustard seed from the point of a needle. He utters gentle, instructive, and true words. He is friendly amongst the hostile, peaceful amongst the violent, unattached amongst the attached. This is the goal, the state of human perfection to be achieved by humans by understanding the real nature of the cycle of life.

 

May all being be free from suffering !

May all beings realize real peace and happiness !

May all beings attain supreme bliss of Nibbana !