Praise For Satipaṭṭhāna Meditation . - Uni-hamburg.de

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Praise for Satipaṭṭhāna Meditation: A Practice GuideThis is a pearl of a book. On reading it, and comparing it to theauthor’s previous two studies of satipaṭṭhāna, the impressionis that of having left the university lecture theatre and enteredthe meditation hall, where the wise and experienced teacheris offering Dhamma reflections, illuminating the practice ofsatipaṭṭhāna with a fertile and colourful lucidity, free of footnotesand arcane cross-references. This book is a treasure-house ofpractical teachings, rendered accessible with a clear and simpleeloquence. The author states that his motivation has been toenrich the practice of satipaṭṭhāna rather than to compete withother approaches – he has succeeded admirably in this, I feel,and with praiseworthy skill and grace.– Ajahn AmaroThis breathtaking practice guide is brief, and profound! Itoffers a detailed, engaging, and flexible approach to satipaṭṭhānameditation that can be easily applied both in meditation andin day-to-day activities. The inspired practice suggestionsand joyful enquiry that pervade each chapter will drawstudents, gradually but surely, towards deep liberating insight.Satipaṭṭhāna Meditation: A Practice Guide is destined to becomean invaluable resource for meditators!– Shaila Catherine, author of Focused and Fearless: A Meditator’sGuide to States of Deep Joy, Calm, and ClarityOnce more Bhikkhu Anālayo has written a masterpiece thatholds within it an accessible and clear guide to developing andapplying the teachings held within the Satipaṭṭhāna-sutta. Withinthis book Anālayo explores the subtle nuances of developingmindfulness and how that dedicated cultivation leads to theawakening pointed to in the discourse. This is an indispensablemeditative guide for anyone truly seeking to understand andknow for themselves the liberating insights offered in the fourways of establishing mindfulness.– Christina Feldman, author of The Boundless HeartSMAPG pages 234x156 v3s02.indd 129/06/2018 14:02

Bhikkhu Anālayo presents the Buddha’s practical teaching ofthe path to Nibbāna in one comprehensive whole: the wheel ofsatipaṭṭhāna. He writes for practitioners, and his own practiceshines through like a beacon. It makes this a very exciting guidefor meditators – the truth of it leaps out at you. Each reader canmap out for themselves Bhikkhu Anālayo’s clear mandala thatdraws together the entire body of satipaṭṭhāna practice. In hissimplification the lines of Dharma principle are clear, yet noneof the richness and potential is lost. Indeed, as you take in whathe is saying, more and more significance dawns.– Kamalashila, author of Buddhist Meditation: Tranquillity,Imagination and InsightSMAPG pages 234x156 v3s02.indd 229/06/2018 14:02

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Also by AnālayoSatipaṭṭhāna, The Direct Path to RealizationThe Genesis of the Bodhisattva IdealA Comparative Study of the Majjhima-nikāyaExcursions into the Thought-world of the Pāli DiscoursesMadhyama-āgama StudiesPerspectives on SatipaṭṭhānaThe Dawn of AbhidharmaCompassion and Emptiness in Early Buddhist MeditationSaṃyukta-āgama StudiesEkottarika-āgama StudiesThe Foundation History of the Nuns’ OrderMindfully Facing Disease and DeathBuddhapada and the Bodhisattva PathEarly Buddhist Meditation StudiesDīrgha-āgama StudiesVinaya StudiesA Meditator’s Life of the BuddhaRebirth in Early Buddhism and Current ResearchSMAPG pages 234x156 v3s02.indd 429/06/2018 14:02

S ati paṭṭhānaM editation :A P racticeG uideAnālayoSMAPG pages 234x156 v3s02.indd 529/06/2018 14:02

Windhorse Publications17e Sturton StreetCambridgeCB1 ations.com Anālayo, 2018The right of Anālayo to be identified as the author ofthis work has been asserted by him in accordance withthe Copyright, Designs and Patents Act 1988.As an act of Dhammadāna, Anālayo has waivedroyalty payments for this book.The index was not compiled by the author.Drawings by Anna Oneglia (www.annaoneglia.com)Cover design by DhammaratiTypesetting and layout by Ruth RuddPrinted by Bell & Bain Ltd, GlasgowBritish Library Cataloguing in Publication Data:A catalogue record for this book is available fromthe British Library.ISBN: 978-1-911407-10-2Limit of Liability: While the publisher and author haveused their best efforts in preparing this book so as toprovide accurate and authoritative information in regardto the subject matter covered, the advice and practicescontained in it may not be suitable for your situation. Youshould consult with a professional where appropriate.Neither the publisher nor the author shall be liable for anydamage.SMAPG pages 234x156 v3s02.indd 629/06/2018 14:02

CONTENTSabout the author acknowledgement and dedication publisher’s acknowledgements foreword by joseph goldstein introduction Chapter IMINDFULNESS MINDFULNESS AND MEMORY CULTIVATING MINDFULNESS MINDFULNESS AND CONCEPTS MINDFULNESS AND RECEPTIVITY MINDFULNESS OF BODILY POSTURES MINDFULNESS OF BODILY ACTIVITIES BENEFITS OF MINDFULNESS OF THE BODY SUMMARY Chapter IISATIPAṬṬHĀNA FOUR SATIPAṬṬHĀNAS CONTEMPLATION OF THE BODY CONTEMPLATION OF DHARMAS SEVEN CONTEMPLATIONS MINDFULNESS IN DAILY LIFE THE DEFINITION AND THE REFRAIN INTERNAL AND EXTERNAL THE NATURE OF ARISING AND PASSING AWAY JUST BEING MINDFUL DWELLING INDEPENDENTLY SUMMARY SMAPG pages 234x156 v3s02.indd 9/06/2018 14:02

viii/CONTENTSChapter IIIANATOMY THE NATURE OF THE BODY SENSUALITY THE SIMILE A PRACTICAL SIMPLIFICATION A DETAILED APPROACH KEEPING AN EYE ON BALANCE FROM SCANNING TO OPEN PRACTICE SUMMARY Chapter IVELEMENTS THE ELEMENTS AS QUALITIES A PRACTICAL APPROACH THE SIMILE THE EMPTY NATURE OF MATTER THE ELEMENTS AND MENTAL BALANCE THE ELEMENT SPACE OPEN PRACTICE SUMMARY Chapter VDEATH RECOLLECTION OF DEATH A PRACTICAL APPROACH THE BREATH AND IMPERMANENCE FACING MORTALITY THE ELEMENTS AND DEATH OPEN PRACTICE SUMMARY Chapter VIFEELING FEELING AND REACTIVITY A PRACTICAL APPROACH THE PUSH OF FEELINGS THE BODY AND PAIN THE MIND AND JOY RIGHT VIEW WORLDLY AND UNWORLDLY FEELINGS IMPERMANENCE OPEN PRACTICE SUMMARY Chapter VIIMIND LUST, ANGER, AND DELUSION THE ABSENCE OF DEFILEMENTS CONTRACTED AND DISTRACTED HIGHER STATES OF MIND OPENING OF THE HEART SMAPG pages 234x156 v3s02.indd 13714029/06/2018 14:02

142SKILFUL USE OF LABELS OPEN PRACTICE IMPERMANENCE THE FOUR NOBLE TRUTHS THE DISTORTED PERCEPTIONS SUMMARY Chapter VIIIHINDRANCES /ix142144145147148149151CONDITIONALITY 151FACING A HINDRANCE SENSUAL DESIRE ANGER SLOTH-AND-TORPOR RESTLESSNESS-AND-WORRY DOUBT THE ABSENCE OF THE HINDRANCES OPEN PRACTICE SUMMARY Chapter IXAWAKENING MINDFULNESS INVESTIGATION ENERGY JOY TRANQUILLITY CONCENTRATION EQUIPOISE BALANCING THE AWAKENING FACTORS CULTIVATING INDIVIDUAL AWAKENING FACTORS INCLINING THE MIND TOWARDS AWAKENING OPEN PRACTICE SUMMARY CONCLUSION BALANCE GRADUAL PROGRESSION INSIGHT DAILY-LIFE PRACTICE ADJUSTING THE PRACTICE KEY ASPECTS CULTIVATING TRANQUILLITY DWELLING INDEPENDENTLY SUMMARY quotations abbreviations references index SMAPG pages 234x156 v3s02.indd 22322422629/06/2018 14:02

x/S A T I P A T. T. H Ā N A M E D I T A T I O N : A P R A C T I C E G U I D EABOUT THE AUTHORBorn in 1962 in Germany, Bhikkhu Anālayo was ordained in1995 in Sri Lanka, and completed a PhD on the Satipaṭṭhāna-suttaat the University of Peradeniya, Sri Lanka, in 2000 – publishedin 2003 by Windhorse Publications under the title Satipaṭṭhāna,The Direct Path to Realization.Anālayo is a professor of Buddhist Studies; his mainresearch area is early Buddhism and in particular the topicsof the Chinese Āgamas, meditation, and women in Buddhism.Besides his academic pursuits, he regularly teaches meditation.He presently resides at the Barre Center for Buddhist Studiesin Massachusetts, where he spends most of his time in silentretreat.SMAPG pages 234x156 v3s02.indd 1029/06/2018 14:02

226/xiACKNOWLEDGEMENT AND DEDICATIONI am indebted to Irene Bumbacher, Shaila Catherine, BhikkhunīDhammadinnā, Ann Dillon, Linda Grace, Robert Grosch, HedwigKren, Yuka Nakamura, and Matt Weingast for commenting ona draft version of this book, and to the staff and supporters ofthe Barre Center for Buddhist Studies for providing me withthe facilities needed to do my practice and writing.I would like to dedicate this book to the memory of BhikkhuKatukurunde Ñāṇananda (1940–2018) in gratitude for guidanceand inspiration in exploring deep passages among the earlydiscourses from a practice-related perspective.SMAPG pages 234x156 v3s02.indd 1129/06/2018 14:02

PUBLISHER’S ACKNOWLEDGEMENTSWindhorse Publications wishes to gratefully acknowledge agrant from the Triratna European Chairs’ Assembly Fund andthe Future Dharma Fund towards the production of this book.We also wish to acknowledge and thank the individual donorswho gave to the book’s production via our “Sponsor-a-book”campaign.SMAPG pages 234x156 v3s02.indd 1229/06/2018 14:02

FOREWORD/xiiiFOREWORD BY JOSEPH GOLDSTEINBhikkhu Anālayo’s first book, Satipaṭṭhāna, The Direct Path toRealization, was a seminal work, bridging the divide betweenrigorous scholarship and meditative understanding andpractice. Following in the tradition of great scholar-practitioners,Anālayo illuminated the profound details of the Satipaṭṭhānasutta, which inspired my own interest in further exploring thispivotal discourse. Meeting Anālayo in person, and later teachinga retreat with him at the Insight Meditation Society, confirmedmy initial enthusiasm for what he was offering to WesternDharma practitioners. His remarkable breadth of knowledgeand depth of practice have elucidated with great clarity theliberation teachings of the Buddha.In this current volume, Satipaṭṭhāna Meditation: A PracticeGuide, Anālayo moves from a more scholarly approach to aneminently pragmatic discussion of how to put these teachingsinto practice. Although his comparative study of both the Pāliand the Chinese versions of the text informs this work, it is theclear expression of a graduated path of practice that makes itso compellingly helpful. Anālayo has developed a simple andstraightforward map of practice instructions encompassingall four satipaṭṭhānas – the body, feelings, mind, and dharmas(the hindrances and awakening factors) – that build upon oneanother in a coherent and comprehensive path leading to thefinal goal.SMAPG pages 234x156 v3s02.indd 1329/06/2018 14:02

xiv/FOREWORDOne of the great joys of reading this book is Anālayo’screativity in presenting the teachings of early Buddhism in a waythat emphasizes their practical application. To name just a few ofthe very many examples of this, in the opening chapter there isa clear explanation of what mindfulness actually is, its relationboth to memory and to concepts, the feminine nature of its openreceptivity and soft alertness (the Pāli word sati is feminine),and the fundamental importance of embodied awareness. Giventhe current widespread popularity of mindfulness, exploringthe nuances of what the term means offers us the possibility ofgreater depth in its cultivation.There are also detailed descriptions of various deathcontemplations that give a vivid immediacy to these practices.Anālayo comments that “if I were asked to recommend just onesingle meditation practice, I would probably opt for recollectionof death. This is because of its transformative power.”And in discussing mindfulness of feelings, he does not simplysuggest noticing whether they are pleasant, unpleasant, orneutral, but understanding “the way feelings impact the mind”.In like manner, Anālayo proceeds through mindfulness of mindand of dharmas, detailing ways of practice that illuminatethe conditioned, impermanent nature of all aspects of ourexperience. These insights culminate in a simple but profoundprogression from seclusion (from the hindrances) and dispassionthrough cessation and letting go, leading directly to Nibbāna,the highest peace.An unusual aspect of Anālayo’s work is the combination ofprecision and openness, highlighting the specificity of particularpractices and, at the same time, recognizing that there are manydifferent meditative techniques and approaches. Anālayocontinually reminds us to test all the suggestions and to seewhat works best for each one of us, so that we may all, in thewords of the Satipaṭṭhāna-sutta, “dwell independently withoutclinging to anything in the world”.Joseph GoldsteinSMAPG pages 234x156 v3s02.indd 1429/06/2018 14:02

FOREWORD/xvWhen based on virtue and established in virtue you thuscultivate these four satipaṭṭhānas, then you can expect growthin wholesome states to come to you, be it day or night, and nodecline (SN 47.15).SMAPG pages 234x156 v3s02.indd 1529/06/2018 14:02

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INTRODUCTION/1INTRODUCTIONThis is my third book on the topic of satipaṭṭhāna meditation.The first book, Satipaṭṭhāna, The Direct Path to Realization (2003),was an attempt to survey and collect relevant material for anunderstanding of the Satipaṭṭhāna-sutta. It could be compared tobuilding the foundation for the construction of a house. At thattime I tried to gain a better understanding of various details.However, in one way or another, I was still missing the overallpicture. It was, after all, just a foundation.The second book, Perspectives on Satipaṭṭhāna (2013), publishedten years later, built on that foundation. It could be compared tothe walls of the house. By studying the Chinese parallels to theSatipaṭṭhāna-sutta, I was able to identify those contemplationsthat form the common core of this discourse in its variousversions. This enabled me to get a better sense of the overallpicture of what satipaṭṭhāna is all about.With the present book I return to the Pāli version of theSatipaṭṭhāna-sutta. My exploration is entirely dedicated to theactual practice of satipaṭṭhāna, informed by the previouslygathered details and overall picture as it emerges from astudy of relevant material in the early discourses. In terms ofmy simile of the house, what I now present is the roof of thehouse – its pinnacle. Of the three books, the present one is alsothe one most directly aimed at practitioners. I am dispensingwith footnotes entirely, as well as with references to studies bySMAPG pages 234x156 v3s02.indd 129/06/2018 14:02

2/INTRODUCTIONothers. I use in-line quotation to refer to relevant passages fromthe Pāli discourses and to my own works by way of date ofpublication and page to enable readers to follow up particularpoints of interest. To facilitate tracing the relevant passage froma Pāli discourse, a list of quotes at the end of the book givescross-references to the relevant page in the standard Englishtranslations. For marking supplementations in quotes from myown translation of the Satipaṭṭhāna-sutta, I employ italics, similarto the procedure I adopted in other recent publications (Anālayo2016 and 2017c). In translated passages I replace references to abhikkhu with “one”, in order to make it clear that the instructionsare not meant for male monastics only.My overall concern in the following pages is to providesuggestions and inspiration for actual meditation practice. Thebook comes with audio files that offer meditation instructions,which can be freely downloaded from the publisher’s websiteat meditation-audio/. For each of the seven contemplationscovered in this book there are audio recordings with guidedmeditation instructions that build on each other gradually.I would recommend using the book and recordings to developthe practice step by step. This could be done, for example, over aperiod of seven weeks. In the early discourses the number sevenfunctions as a symbol of a complete cycle of time. In preparationfor this cycle of self-training, I recommend reading the firsttwo chapters. Following such preparation, perhaps each weekit would be possible to find time to study one of the chapters onthe seven main contemplations, and during the ensuing daysof the week cultivate its actual practice. In this way, alongsidewhatever other responsibilities we might have, it would bepossible to complete a course of self-training within a periodof seven weeks.Following such a course of training, we might then continueletting the practice of all four satipaṭṭhānas become more andmore an integral part of our life. The basic pattern of mindfulnesspractice remains throughout: being in the present, knowingwhat is happening, and proceeding accordingly.SMAPG pages 234x156 v3s02.indd 229/06/2018 14:02

1 MINDFULNESS/3IMINDFULNESSAn indispensable foundation for any satipaṭṭhāna practice isa clear understanding of what mindfulness actually is. HereI think it is first of all important to acknowledge that thereare various notions of mindfulness. Diverse understandingsof this quality can be found not only among several Buddhisttraditions, but also among those involved with its clinicalemployment. Each of these understandings has its own valueand significance (Anālayo 2017a: 26). In what follows, I willpresent my own understanding of one of these constructs ofmindfulness, namely the way sati is described and reflectedin the early Buddhist discourses. Throughout this book, I use“mindfulness” and “awareness” as interchangeable translationsfor sati.MINDFULNESS AND MEMORYThe standard definition of mindfulness in the discourses bringsin the topic of memory (Anālayo 2003: 46ff, 2013: 30ff, and2018b). It states that one who is mindful is able to rememberwhat has been done or said long ago. At first sight this cangive the impression that mindfulness should be equatedwith memory. However, closer reflection shows that such anequation does not work. The problem is that distractions duringmeditation practice often involve some memory of the past. ItSMAPG pages 234x156 v3s02.indd 329/06/2018 14:02

4/S A T I P A T. T. H Ā N A M E D I T A T I O N : A P R A C T I C E G U I D Eis a common experience to sit down with the firm intentionto be mindful, only to find that sooner or later the mind haswandered off into some past event. The arising of such episodicmemories is clearly a case of loss of mindfulness, even thoughit involves remembering something that has been done or saidlong ago.Mindfulness can also be lost when we imagine somethingtaking place in the future. Although this does not involveremembering what has been done or said long ago, daydreamingabout the future still concerns aspects of memory, such asworking memory and semantic memory. The experience of suchdistractions during meditation makes it clear that mindfulnesscannot just be a form of memory (Anālayo 2017a: 26ff).Once it has become clear that such a simple equation does notwork, another explanation has to be found for appreciating therelationship between mindfulness and memory. My suggestionhere is to understand that relationship as implying that thepresence of mindfulness enhances and strengthens memory.Full awareness of the present moment will make it easier torecall later what has happened. Moreover, if the receptivestance of mindfulness is established at the time of recalling, itwill be easier to access the required information in the mind.In this way mindfulness can be understood to facilitate thetaking in of information to be recalled as well as the subsequentsuccessful recollection of that information.The need to understand mindfulness and memory as twoclosely interrelated qualities that at the same time are notidentical with each other is of consequence for actual practice.Perhaps the most crucial aspect of mindfulness practice is tostay in the present moment. This is what really counts and whyit is so important to distinguish clearly between mindfulnessand memory. Satipaṭṭhāna meditation is not about rememberingsomething from the past, but about being fully in the presentmoment.This vital distinction can to some degree be lost sight of with theunderstanding of mindfulness in the Theravāda commentarialtradition. The commentaries consider mindfulness to be amental quality that is invariably wholesome. The discourses,SMAPG pages 234x156 v3s02.indd 429/06/2018 14:02

1 MINDFULNESS/5however, clearly recognize that there can be wrong types ofmindfulness, micchā sati (Anālayo 2003: 52 and 2013: 179). Thesecould hardly be considered wholesome. Yet, a discourse inthe Satipaṭṭhāna-saṃyutta presents the four satipaṭṭhānas as aheap of what is wholesome (SN 47.5; Anālayo 2013: 179). Inother words, mindfulness itself is not necessarily wholesome.But when mindfulness is cultivated in the form of the foursatipaṭṭhānas, then such practice does indeed become somethingdefinitely wholesome.A problem with the commentarial understanding, accordingto which mindfulness itself is invariably wholesome, is thatcontemplation of an unwholesome state of mind becomesretrospective. This is because, according to the commentarialunderstanding, wholesome and unwholesome qualities cannotexist simultaneously in the same state of mind. Therefore itbecomes impossible for a type of mindfulness that by definitionis wholesome to coexist with an unwholesome mental conditionsuch as lust or anger.This does not reflect what emerges from the early discourses.The instructions on satipaṭṭhāna meditation describe being awareof lust or anger, for example, or of any of the five hindrancesat the time when they are present in the mind. From thisviewpoint, mindfulness can indeed remain established when anunwholesome mental condition is present. In fact it is preciselywhen unwholesomeness manifests that mindfulness needsto be present. The wholesome repercussions of satipaṭṭhānathus do not imply that certain mental conditions are excludedfrom being potential objects of direct observation withmindfulness in the present moment. Instead, the point is onlythat such contemplation has wholesome repercussions. Suchan understanding helps to preserve a key aspect of the earlyBuddhist conception of mindfulness, which is to be fully awareof what is happening right now.The type of mindful presence to be cultivated in this wayis similar to how we would try to be alert and attentive whensomething takes place that we later have to remember. Whenwalking a path for the first time with the help of a guide, forexample, knowing that the next time we will have to findSMAPG pages 234x156 v3s02.indd 529/06/2018 14:02

6/S A T I P A T. T. H Ā N A M E D I T A T I O N : A P R A C T I C E G U I D Eour way on our own, we will make an effort to notice andclearly remember which turns to take. It is this same effortor “diligence” (my preferred translation for ātāpī) that wecan bring to anything that happens. Regardless of whetherwe expect to need to remember later what we did, the task isinvariably to be fully present, fully there, and fully aware.I will come back to the significance of the memoryconnotation for an appreciation of mindfulness in Chapter 9on the awakening factors (see below p. 173).CULTIVATING MINDFULNESSAnother aspect of the early Buddhist conception of sati is thatmindfulness is a mental quality that we have to bring intobeing. Mindfulness has to be established; it is not just a qualitythat is present anyway in any type of experience (Anālayo2017a: 27f). This marks the difference between mindfulnessand consciousness. Consciousness, as one of the five aggregates,is a continuously present process of knowing. This does notmean that consciousness is permanent. It only means that thechanging flow of moments of being conscious is continuouslypresent. Without this flow of knowing, we would not beexperiencing.Whether we are mindful of a meditation object or caughtup in a dream or fantasy, the flow of consciousness is alwaysthere. The same does not apply to mindfulness. In fact thenotion that there is a constantly present form of awarenesswhich needs to be recognized and which equals the liberatedmind does not square with the early Buddhist understandingof mindfulness (or of consciousness). Apparently the outcomeof a complex development with a starting point in a discoursethat contrasts the luminous mind to its adventitious defilements(AN 1.6.1; Anālayo 2017b), the resultant notion runs counter tothe recurrent emphasis on impermanence in the Satipaṭṭhānasutta, found in the part of the discourse I like to refer to as the“refrain”.Although mindfulness requires cultivation, being a qualitythat needs to be established, such cultivation is not a forcefulmatter. Here it can be useful to take into consideration thatSMAPG pages 234x156 v3s02.indd 629/06/2018 14:02

1 MINDFULNESS/7the word sati in the Pāli language is feminine. My suggestionwould be to relate to sati, to mindfulness, as a feminine quality.In this way, sati can be understood as receptively assimilatingwith the potential of giving birth to new perspectives.Right away from the moment of waking up in the morningour good friend sati can already be there, as if waiting forus. She is ready to accompany us throughout the rest of theday, encouraging us to stay receptive and open, soft andunderstanding. She never gets upset when we happen to forgetabout her. As soon as we remember her, she is right there tobe with us again.Visualizing the practice in terms of a coming back to thepresence of a good friend helps to avoid mistaking sati fora forceful type of hyper-attentiveness that requires strainedeffort in order to be maintained. Instead, being in her presencecarries the flavours of an open receptivity and a soft alertnessto whatever is taking place.MINDFULNESS AND CONCEPTSOnce established in this way, mindfulness can coexist withthe employment of concepts. In fact the instructions in theSatipaṭṭhāna-sutta, whose function is precisely to foster theestablishing of mindfulness, clearly encourage the wise useof concepts. At times the discourse presents these conceptsin quotation marks, making it clear that some form of mentalverbalization is meant. I understand this to refer to the inputprovided by the quality of clearly knowing, sampajañña, inrelation to what has become evident through well-establishedmindfulness.The forward thrust of satipaṭṭhāna towards liberation doesnot require keeping the mind free from concepts. The maintask is to cultivate a free mind even in the presence of concepts.The path to such freedom is based on the skilful use of certainconcepts, namely those that trigger insight. In other words, ourattitude towards concepts and thoughts is best informed bythe distinction between unwholesome and wholesome types.Although we need to beware of confusing actual practicewith just thinking about the practice, wholesome thoughtsSMAPG pages 234x156 v3s02.indd 729/06/2018 14:02

8/S A T I P A T. T. H Ā N A M E D I T A T I O N : A P R A C T I C E G U I D Eand concepts can serve as a tool for progress, and in the formof clearly knowing are an integral dimension of satipaṭṭhānameditation.The input provided by sampajañña, clearly knowing, could beillustrated with the example of yeast, due to which the doughof mindfulness practice can grow into the bread of liberatinginsight. Without yeast, the dough will result only in flatbread.Yeast on its own, however, will not be nourishing at all. It iswhen the cultivation of mindfulness comes in combination withthe right amount of the yeast of clearly knowing that the tastyand nourishing bread of insight will result.Regarding the role of concepts, it also needs to be kept in mindthat a distinction between concepts and ultimate realities is notfound in the early Buddhist discourses. For those who practiseaccording to the methodology of the Theravāda commentarialtradition, this distinction is of considerable importance andhas its practical benefits. However, for the type of practicethat I present here, it would be helpful to set aside this modeof thinking.In the early discourses, tranquillity and insight are notdistinguished according to whether our meditation object isa concept or (what is considered to be) an ultimate reality. Infact tranquillity and insight are not even set apart as separatemeditation practices. Instead, they are complementary qualitiesof meditative cultivation (Anālayo 2017a: 88ff and 173f). Somepractices can emphasize one or the other of these two, andwith still others tranquillity and insight can be cultivated inconjunction. The only ultimate reality recognized in earlyBuddhism is Nibbāna. This is the one experience whereconcepts indeed do not have a place. For the path leading up tothis culmination point in the experience of Nibbāna, however,concepts are useful tools.The need for concepts is also to some degree implicit in apassage in the Mahānidāna-sutta, which describes experienceas involving a relationship of reciprocal conditioning betweenconsciousness and name-and-form (DN 15; Anālayo 2015: 107f).Here “name” stands for those mental activities responsible forconceptual designation and “form” for the experience of matterSMAPG pages 234x156 v3s02.indd 829/06/2018 14:02

1 MINDFULNESS/9by way of resistance. Both together are known by consciousness.From the viewpoint of early Buddhist epistemology, insightinto matter cannot take place without name, without at leasta minimal input of concept. Only dead matter impinging ondead matter will be free from concepts. But for us to cultivateinsight into the true nature of material phenomena, some formof contact by way of designation is required.In the case of contemplation of the body as the firstsatipaṭṭhāna, for example, the task is not to break through toan ultimately true experience of the body that leaves behind allconcepts. Instead, the task is to see through deluding conceptswith the help of wise concepts. This tak

meditation that can be easily applied both in meditation and in day-to-day activities. The inspired practice suggestions and joyful enquiry that pervade each chapter will draw students, gradually but surely, towards deep liberating insight. Satipaṭṭhāna Meditation: A Practice Guide is