Mindfulness of Meditation Objects

This foundation of mindfulness is called dhammanupassana. Satipatthana covers a wide field of meditation objects. “Dhamma” itself has been translated as mind object and it includes virtually everything, including Nibbana. Some objects within the other Diligent, devoted to the higher mind, foundations of mindfulness also come under this foundation, and when thus reckoned, they are classified as mental factors (cetasika). This contemplation of mindfulness helps to eradicate the hallucination of views (of self) by enabling us to see how dhammas are conditioned, and how they arise and fall away. Contemplation of this mindfulness is divided into five categories: Hindrances, Bases, Aggregates, Factors of Enlightenment and Truths. Hindrances

The five hindrances are sensual desire, anger, sloth and torpor, restlessness and remorse, and doubts. Under this contemplation, sensual desire refers in particular to the consciousness that is attached to a sensual object or the craving for it. Anger refers to the angry, violent or savage state of the consciousness in relation to the object. Sloth and torpor refer to the consciousness that is sluggish and shrinking away from the object. Restlessness and remorse refer to the consciousness that is agitated and flurried. Doubts refer to the sceptical or perplexed state of consciousness with regards to the Four Noble Truths or the Triple Gem.

Under this contemplation, one notes and knows not only the arising and cessation of these unwholesome mental factors but also the conditions that lead to their origination and dissolution. This is where we come to know when our attention (to an object) is “unwise” and when and how we should apply “wise” attention. This contemplation of mindfulness is generally more difficult and subtler than the other three foundations. For example, the consciousness with sensual desire and sensual desire itself are not easily separable. Normally, the beginner does not start with this contemplation or dwell exclusively in it. Only when he is well-versed with the contemplation of the other three foundations of mindfulness can he note the subtler mental objects and states of consciousness. According to the commentary, this contemplation is suitable for the very intellectual types. This contemplation of mindfulness (on mental objects) helps to eradicate the hallucination of views (of self) by enabling us to see how dhammas are conditioned, and how they arise and fall away.

Bases

One observes the six sense-bases (seeing, hearing, smelling, etc) and their objects (eye-object, ear object, etc); how they arise and pass away and the conditions leading to their origination and dissolution. When we note “seeing, seeing,” we only use the word “seeing” as a label to help us observe the process. What we actually see is the colour (of the visual object). The shapes, forms, and other ideas that follow are actually concepts which the mind formulates. By just noting “seeing, seeing,” the shapes and ideas associated with the object “blur off” and we observe only (an interplay of) colours and light. In this process, we can also become aware of the seeing consciousness, that is, it is only consciousness that sees colour; not a being or a self.

The same can be said for hearing and sound, smelling and odour, tasting and food, touching an tangibles, knowing and the object known.

Why do we usually note “hearing, hearing” instead of “sound, sound?” This is because sound is usually intermittent and scattered, and it is hard to follow. Trying to “catch” it will only cause one to become distracted and this will not help in the development of deep concentration. By noting “hearing, hearing,” that is, by just being aware of hearing (of the sound) at the ear rather than “outside,” we tend to bring our mind inwards and thus, help to make it more composed. But in some cases, it is true that we can note “sound, sound.” This is when the sound is loud, persistent and unavoidable. In such cases, we will have little choice but to note the sound continuously and observe how it changes.

In noting the sense-bases and their objects, one must exercise bare attention and guard against the rising of concepts. This is clearly emphasised in the Buddha’s advice to Bahiya: “Thus, Bahiya should you train yourself—In what is seen there must be only the seen; in what is heard there must be only the heard; in what is sensed (as smell, taste or touch) there must be only what is sensed; in what is thought there must be only what is thought.” Mindfulness of these internal and external bases tears apart our view of self. We see that there is no being, self, or someone behind them but just processes. This particular contemplation is especially relevant to the practice of developing insight with regard to anatta (non-self) in daily life.

Usually, defilements and fetters arise through the sense doors. This occurs when our mindfulness in noting “seeing, hearing, etc” is lacking, as is often the case in daily life. Hence, we have also to note the defilements that arise depending on the sense doors.

Aggregates

There are five groups of aggregates:

1 Rupa khandha (matter)—This refers to conditioned nonconscious phenomena such as the elements of rigidity, cohesion, heat and motion. They constitute the physical or material aspect of the world including humans.

2 Vedana khandha (feelings)—such as pleasant, painful or neutral feelings and sensations. They constitute the emotional aspect.

3 Sañña khandha (perceptions)—which constitute recognition and registering of sense stimuli. It includes memory.

4 Sankhara khandha (mental formations or volitional activities)— includes different mental states and thinking.

5 Viññana khandha (consciousness)—the knowing or consciousness.

Just as when the parts are rightly set, The word chariot is spoken, So when there are the aggregates (khandhas), It is the convention to say being. BUDDHA

These five aggregates consist of those of the past, present and future, internal, external, gross, subtle, superior, inferior, near or far. When “man” or “I” are seen in the contemplation of these aggregates, it is understood as being in existence only in the conventional sense. When the hallucination of view is abandoned, the defilements, together with the mass of suffering, are eliminated.

Contemplation of seven factors of wisdom

These seven factors—mindfulness, (penetrative) investigation of truth, energy, rapture, repose, concentration and equanimity—are wholesome mental states that lead one to Nibbana. As these occur clearly only to one with the fourth insight knowledge, they are not objects meant for the new meditator. When these factors are initially developed, we can become attached to them because of their peaceful and inspiring effects. Mindfulness of their presence or absence will therefore guard us against such attachments (that will not only retard but also destroy our practice). Rapture, repose, concentration and equanimity for example, can make us complacent and neglect to continue the Satipatthana practice; non-mindfulness of the wisdom factor when it arises can cause us to become conceited. Besides stabilising our practice, mindfulness of these factors also helps to balance the faculties particularly between energy and concentration. We are told in a sutta that when one is lethargic, it is time to develop energy, rapture, and investigation of truth. However, when one is agitated, we should develop repose, concentration, and equanimity. Mindfulness, on the other hand, is always needed. Being mindful of these factors as they arise and pass away is also in itself the practice for the development of insight. With continuous practice, the factors of enlightenment can mature to perfection and enable us to attain insight. Truths (sacca)

This refers to the Four Noble Truths of suffering; its cause, its cessation and the path (leading to its cessation). Suffering is that which we should understand (as to its nature); the cause (craving) is that what should be abandoned and the cessation is to be realised by developing the Path. For a bhikkhu whose mind is calm and peaceful, Who has cut the cord (of craving for being). The wandering on in births is finished: He is freed from Mara’s bonds. UDANA 4.10

“Suffering” is one translation of the Pali word “dukkha.” Some prefer to translate dukkha as unsatisfactoriness or imperfection. According to the Anattalakkhana Sutta, that which is impermanent is suffering and that which is suffering is not-self. Therefore, to be mindful of impermanence is to be mindful of suffering. So, what is impermanent? Mind and matter which include all physical and mental phenomena except Nibbana are impermanent. We should thus note all mental and physical processes as they arise and pass away. When craving or defilements which are the cause of suffering arise, we also note them mindfully. By doing so, we will see them disappearing. As we see the three characteristics of impermanence, suffering and non-self, we also develop the factors of the Noble Eightfold Path till we experience for ourselves the utter cessation of suffering. These factors of the Noble Path are:

1 Right View the understanding of the origination and dissolution of phenomena in the course of one’s noting.

2 Right Thought the application of mind to the vipassana object.

3 Right Speech abstinence from wrong speech (in the course of one’s practice).

4 Right Action abstinence from wrong action (in the course of one’s practice).

5 Right Livelihood abstinence from wrong livelihood (during one’s practice).

6 Right Effort the effort exerted in noting.

7 Right Mindfulness the mindfulness during noting.

8 Right Concentration the concentration maintained during noting.