Namo tassa bhagavato arahato sammāsambuddhassa

Introduction to 3.8.6 - Manasikārakosallaṃ 

Proficiency in Maintaining proper Attention in a skillful Way   

Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ¹ gati;

Pañcete jīvalokasmiṃ, animittā na nāyare².

Whatever one’s life’s span, sickness and when one’s own time has come,

Wherever the body will be discarded, one’s own destiny,

These five in the world of living,

Foretells no sign, unknown they remain.³

     The previous lesson highlighted the multifold benefits for a meditator who develops the ability to maintain unattached and neutral observation and awareness directed to whatever appears on and in the body—kāyagatāsati. The Ānāpānassatisutta⁴ as well as the Ekadhammasutta⁵ designate such ability as: ‘sabbakāyappaṭisaṃvedī’ — a necessary base for all described further stages of deeper meditation. The Ānāpānassatisutta defines such process of training to develop ensuing stages along with the observation of inhalation and exhalation.

     The tradition of Vipassana⁶ fosters and enforces the process of developing the ability of feeling and experiencing the whole body ‘sabbakāyappaṭisaṃvedī’ and in this way to calm its activities ‘passambhayaṃ kāyasaṅkhāraṃ’. The meditator is trained from a certain point of deeper concentration onwards⁷ to move one’s attention deliberately within a systematic order over and later within the body. For this a neutral and detached observation of sensations needs to be established: ‘vedanāsu vedanānupassī’! These sensations manifest themselves due to biological and chemical reactions but are likewise caused by mental conditioning and can be experienced from gross to subtle, from unrefined to refined, from painful to soft and gentle⁸.

     A meditator who has determined to keep up the regular practice individually and to integrate it in his or her day-to-day-life usually encounters certain hindrances⁹ and thus needs to overcome hurdles that seem to be in the way for progress. Especially weariness, monotony in one’s observation, boredom, being caught in one’s thoughts or daydreams, misty surveillance and many more seem to present themselves as some of the biggest obstacles to be overcome.

     Therefore, this lesson presents some similes which should help to remind the practitioner of supportive advice. These similes refer to:

     These similes are found in the section of ‘kāyagatāsati’ of the Visuddhimagga¹¹ and related to the training of paṭikūlamanasikārapabbaṃ — reflections on repulsiveness¹² Even so - if they are reconsidered, repeatedly reflected upon and intentionally fostered by every meditator they should be an appropriate tool to overcome the above hindrances and to refresh one’s practice. A serious and ardent meditator will notice that once the first three advises are followed precisely, distractions and disturbances that should be warded off according to the fourth guidance will encroach less likely into one’s thought patterns. The meditator will also notice that once distractions intrude into the mental arena they will persist obstinately and are difficult to get rid of.¹³

     It is the continuity of practice that will enable any meditator to develop the ability to maintain regular ‘contact’ of what is happening in one’s body at least to some extent. He or she may thus be more aware of the kind of rejoinders that may brew up in one’s mind and could result in unwholesome, uncontrolled reactions. Rather than being overwhelmed with unrestrained, ‘blind’ reaction it may help him or her, whenever needed, to press the breaks so some potential unwholesome outbreak on the vocal or physical level can be avoided and enable one to act in a more positive way.

     And after continuity of practice, it may also help to keep such close connection within, up to the last moment. That is why ‘Vipassana’ is also called the ‘Art of Living’ but can be compared with the ‘Art of Dying’ as well.

     While the introduction to the previous sutta¹⁴ concluded by pointing out that someone who will practice kāyagatāsati will enjoy the deathless:

     The Buddha likewise points out another advantage in regards to consciously passing away as a result of one’s meditation. In the Mahārāhulovādasuttaṃ¹⁵, he gave such advice to his son Rāhula, who as a boy of seven had followed the Buddha and - out of mother’s reach - received ordination as his ‘inheritance’¹⁶. Rāhula was declared by the Buddha as foremost among those eager for getting trained¹⁷.

     Once Venerable - āyasmā - Sāriputto saw the young man then aged eighteen sitting with his body erect and cross-legged under a tree and advised him to practice ānāpānassati.¹⁸ When Rāhula asked the Buddha what it was that Venerable Sāriputto had advised him the Buddha first explained Rāhula in detail the characteristics of the four primary (great) elements–mahābhūta¹⁹. He initially focused on the mahābhūta as meditation subject so the young Rahula would come out of any attachment to the body²⁰. Only then the Buddha advised to practice ānāpānassati to keep awareness within and concluded thus:

‘‘Evaṃ bhāvitāya, rāhula, ānāpānassatiyā, evaṃ bahulīkatāya yepi 

te carimakā assāsā tepi viditāva nirujjhanti no aviditā’’ti.

“If, Rāhula, by developing ānāpānassati in this way and ānāpānassati 

gets fully cultivated, then even the last breath will be known,

it will not unknown!”

     Dying fully conscious of one’s last breaths and of the final moments with awareness within will be truly a worthwhile goal to aspire!