The Sutra
Insights
In this way, in regard to the body he abides contemplating the body internally, or he abides contemplating the body externally, or he abides contemplating the body both internally and externally. Or else he abides contemplating the nature of arising in the body, or he abides contemplating the nature of passing away in the body, or he abides contemplating the nature of both arising and passing away in the body. Or else mindfulness that “there is a body” is simply established in him to the extent necessary for bare knowledge and continuous awareness. And he abides independent, not clinging to anything in the world. That is how a bhikkhu (this includes all dedicated practioners) in regard to the body abides contemplating the body.
Commentary & Practice
- Please engage in each of the insight meditation practices as you read each section of the commentary that follows.
- Please complete all the practices.
“…or he/she abides contemplating the body externally…”
After we become skillful in seeing the nature of our own breathing, from time to time we can briefly turn to observe that other people (and other beings) are also breathing. We can see how their breath is also impermanent and how it occurs without their conscious awareness.
“…he/she abides contemplating the body both internally and externally…”
We can, through inference, realize that just as I breathe in and out, all living beings breathe in and out. Just as my breath is impermanent, all breath is impermanent. Just as there is no self breathing for me, there is no self behind anyone else’s breathing process. Eventually the boundary between “self” and “other” begins to dissipate, seeing that breathing is independent of any ownership.
By seeing how breath sustains all life it helps with the development of loving-kindness and compassion. All living things are bound by this universal experience of breath.
“…she/he abides contemplating the nature of arising in the body…”
This refers to a spontaneous realization that there are certain factors that are responsible and necessary for breathing to take place. In other words, the breath is dependently arisen (arises from causes and conditions). To produce the breath a physical body, a nasal passage, and consciousness or life is necessary. When you reflect upon this insight, you are contemplating the nature of arising in the breath body.
“…she/he abides contemplating the nature of passing away in the body…”
This refers to the reverse of the previous realization. We consider that if any of those necessary conditions for the breath are no longer present, then breathing will not occur. When there is no body, nasal passage or consciousness, there can be no breath. When you reflect upon this realization, you are contemplating the nature of dissolution in the breath body.
“…he abides contemplating the nature of both arising and passing away in the body…”
When the mind reflects on both the arising and dissolution factors of the breath, this contemplation is occurring.
It is important to note that we are not deliberately or intentionally searching for the factors responsible for the arising and/or dissolution of the breath. We simply recognize and contemplate these factors when they spontaneously arise to consciousness during meditation.
There is a second and important way to interpret this section of the sutra which is a more active meditation process that we are to follow. That is, we observe the rising of each phase of the breathing process and the dissolution of each phase of the breathing process. In other words, we mindfully observe the arising and dissolution of the beginning phase of each in-breath and each out-breath, the arising and dissolution of the middle phase of each in-breath and out-breath, and the arising and dissolution of the ending phase of each in-breath and each out-breath. This process allows us to see impermanence on a deeper level.
Two additional insights may occur at this point. The first is that everything that has the nature of arising has the nature of disappearing. The second is that when the factors responsible for the arising of some experience disappear, the experience that was based upon those factors also disappears. These are not thoughts about impermanency – these are direct and non-cognitive insights that come from our meditation practice.
“…Or else mindfulness that “there is a body” is simply established in him/her to the extent necessary for bare knowledge and continuous awareness…”
The “body” here means the “breath body.” This statement refers to the understanding that there is only the breath. There is no person or self who is breathing. The breath is actually breathing itself. In this way mindfulness is established and maintained. The breath body can be thought of as the entire breath from the first moment of inhale until the next moment of inhale.
“…he/she abides independent, not clinging to anything in the world…”
This refers to the world of our personal experience. It illustrates the success that we have experienced through the process of following the breath. We do not cling to the breath, the body, or to the consciousness that supports the arising and dissolution of the breath. In the same way we don’t cling to the breath we also do not cling to craving or wrong views. In this way, deep insights begin to arise regarding the three characteristics of experience (impermanence, unsatisfactoriness, and selflessness), which ultimately leads to spiritual freedom.
It is inevitable that as insights begin to arise, the hindrances will try to counter what is taking place. We not only need to skillfully work with the hindrances, but also to have compassion for our conditioned mind and the human condition.
SATIPATTHANA SUTRA
MINDFULNESS OF THE BODY #6
The Sutra
The Four Postures
Again, bhikkhus, when walking, a bhikkhu knows; “I am walking”; when standing, he knows; “I am standing”; when sitting, he knows; “I am sitting; when lying down, he knows; “I am lying down”; or he knows according to however how his body is disposed.
In this way, in regard to the body he/she abides contemplating the body internally, or he abides contemplating the body externally, or he/she abides contemplating the body both internally and externally. Or else he/she abides contemplating the nature of arising in the body, or he/she abides contemplating the nature of passing away in the body, or they abide contemplating the nature of both arising and passing away in the body. Or else mindfulness that “there is a body” is simply established in them to the extent necessary for bare knowledge and continuous awareness. And they abide independent, not clinging to anything in the world. That is how a bhikkhu in regard to the body abides contemplating the body.
Commentary – please spend one week studying and reflecting on the following commentary.
“…when walking, one knows; “I am walking…”
With this meditation, the Buddha brings our practice to an every moment experience.
To know “I am walking” is to know thoroughly and not superficially. Everyone knows that they are walking as they walk. However, this sutra is referring to knowing on a very deep level. If walking is not possible then notice movement of any kind (arms, head, neck, shoulders etc). Any method of movement can be used for this contemplation.
To begin with, walking/movement occurs in the present moment. Most of us are daydreaming, thinking about the past or future, or looking at the scenery while walking/moving. We are not truly “walking when we are walking.” To fully experience movement we need to be directly aware of each movement in great detail, which includes lifting, moving, and placing down each foot, hand,etc.
To know “I am walking/moving” means recognizing that before movement begins, there is an intention to move. Aside from reflex actions, the body does not move of its own accord. The intention to walk/move and the walking/movement do not occur at the same time. We need to see that the mental act of intending to move and the bodily action of moving are two different things. As we mindfully observe moving in this way it can feel like we are marionettes being moved along by some outside force controlling our strings.
Each moment of intention followed by a moment of walking arises and falls away. It is then followed by a new intention and a new moment of movement. The act of intending and the act of movement are impermanent on a level at which we do not normally recognize.
Also, the sensation that is present when raising the heel of the foot (or arm if not walking) disappears and is replaced by a new sensation as we keep the toes pressed on the ground. The sensations associated with keeping the toes on the ground disappear and is replaced by a new sensation when we move the foot forward. All the movements associated with walking are additional opportunities to see profound impermanency.
We want to see the minutest changes because big changes in posture are made up of these very small changes. This enables us to truly realize what impermanency really is.
To know “I am walking/moving” (even though “I” is used in the sentence), is a realization that there is no self who is moving. There is no self that intends to move and there is no self that does the moving. There is simply walking and the knowing that walking is occurring. The intention to walk/move, the walking/moving itself, and the knowing of the walking/moving is the result of various impersonal causes and conditions.
In all our experience, there is only an object of consciousness and the knowing of that object. There is no “owner” of any the object, and no “one” who ever knows.
”… when standing, he knows; ‘I am standing’…”
This is similar to the walking explanation above. We need to be in the present moment while standing, we need to recognize the constant intention to stand while standing (or else our body would fall to the ground), the relationship between the intention to stand and the body standing, that the intention to stand and the standing are impermanent, and that there is no self that stands.
“…when sitting, he knows; “I am sitting…”
This is similar to the walking/moving and standing explanations above. In addition, while sitting we also notice the sensation present where our body touches the mat or chair. We also feel the softness or hardness of what we are sitting on. We experience the intention of keeping the body straight while sitting.
When sitting and we begin to feel discomfort or unpleasant sensations (unsatisfactoriness), we tend to change the sitting posture by making small or large adjustments to how we are sitting. We want to directly realize how suffering is one of the causes for the posture to be changed. Of course we would like to have the insight related to unsatisfactoriness without directly experiencing the unsatisfactoriness, but just understanding this aspect of experience theoretically will not create a transformation of consciousness.
We want to see the impermanency of the sitting posture as we shift to other positions. Finally, we want to directly realize that there is no self that sits – there is only sitting and the knowing of sitting. Sitting merely arises through impersonal causes and conditions.
“…when lying down, he knows; “I am lying down…
This is similar to the walking, standing, and sitting explanations above.
Since we typically fall asleep while lying down, we need to be mindfully aware not to fall asleep while performing this meditation.
“…he knows according to however his body is disposed…”
This statement expands the practice from knowing the four main postures to being mindfully aware of the intermediate juncture between any two of the main postures. For example, when walking/moving and we turn in order to begin walking in another direction, we need to “know” turning. When standing and we begin to move from the standing to the sitting posture, then we need to “know” bending. When sitting and we begin to move to the lying posture, we need to “know” stretching. (This includes knowing in all the ways previously discussed.)
Practices for Walking Meditation
The following are instructions for practicing walking meditation in the Theravadan tradition. This was taught to me by Bhante Gunaratana (a revered Sri Lankan monk) as well as Matt Flickstein one of my revered teachers. There are other walking meditations that do not involve coordinating the breath with walking. They all achieve the same purpose- mindfulness! I have included these instructions so that you would have some written instructions that you could save. If you have a walking meditation that you presently are using then please continue using it.
In addition to what is described below, please refer to all the commentary above for what to notice while walking standing, sitting, lying down, and so forth.
Walking Meditation
Find a straight and level walkway that continues for approximately 25 feet. This path length avoids the difficulty of having to stop frequently to turn around. A path longer than 25 feet would not be suitable since without the need to stop occasionally, the mind tends to lose focus. Also, whenever we stop it gives us the opportunity to practice meditation while standing.
Each step in walking meditation is performed in somewhat of a slow motion. As with sitting meditation, you cultivate momentary concentration, apply the principles of bare attention, and observe the three characteristics of experience.
Begin with both feet touching the floor with your hands hanging at your sides. Stay in this posture for about one minute, until your attention is fully focused on the rise and fall of your breath and you feel centered. While standing, follow all the instructions for the standing posture meditation.
Either keep your hands by your side or mindfully raise your hands and place the palm of one hand on your abdomen and the palm of your other hand on top of the first. Look at the ground about three feet in front of you (your eyes are open). Your mouth is closed and you are breathing through your nose.
While following all the instructions for meditation while walking, coordinate the stages of the walking process with the natural flow of your in-breath and your out-breath. Begin by slowly raising the heel of your right foot and coordinate this movement with your inhalation. After the right heel is lifted (with your toes still remaining on the ground), maintain this posture and exhale slowly. Raise your right foot off the floor and shift it forward while slowly inhaling. Drop your right foot to the floor while slowly exhaling.
It is important that you are not manipulating your breath! The walking movements that are described need to be paced to follow the natural rhythm of your in-breath and out-breath. Your walking movements follow your natural breath as opposed to your breath following the walking movements.
As you begin lifting the heel of your left foot, coordinating it with your inhalation, move your body slightly forward to keep your balance. After the heel is lifted (with your toes still touching the ground), maintain this posture and exhale slowly. Raise your left foot off the floor and shift it forward a short distance beyond your right foot and slowly inhale. Drop your left foot to the floor while slowly exhaling.
Continue with these walking movements until you reach the end of the walkway. When you reach the end of the walkway stop and drop your hands to your sides. Stay in this posture for a while as you follow the instructions for the standing meditation posture.
After practicing the standing meditation, raise your hands to your abdomen (or keep them by your sides), and begin turning around. Coordinate the turning movements (using the same steps as for walking meditation) with your breathing as you did for the walking practice. While doing so, practice meditation on the turning posture. Repeat the sequence of steps until the turn is completed. When you complete the turn and are facing the length of the path once again, drop your hands and follow the instructions for the standing meditation posture.
The Postures during Every Day Life
Eventually, no matter how quickly we walk, and no matter what activity we are engaged in, we can still maintain our mindful awareness of the postures.
When we are engaged in our every day activities, we do not need to observe the postures with as great specificity as when we are practicing walking meditation.
One thing we can do is to make sure that we are walking when we are walking, standing when we are standing, sitting when we are sitting and so forth. We need to realize how much of the time we are not truly present with what we are doing. We can begin seeing this with the more obvious postures such as walking and standing.
When we walk, for example, is the mind filled with thoughts of rushing to get somewhere? When we are standing, is the mind filled with impatience because we are not getting what we waiting for quickly enough? When these distractions enter the mind, we simply go back to focusing on being present in the posture the body is assuming.
The postures can also offer us stability which supports us seeing through various difficult mind states. The Buddha used the postures as a practice for overcoming fear and dread. When fear and dread entered his mind, he made the commitment to stay in the same posture (walking, standing, sitting, or lying down) until the distracting mind state passed on its own. The posture was the grounding mechanism he used to enable him to open to these difficult mind states.
We can do the same. Whenever a difficult mind state or an afflictive emotion arises, make the commitment to use your current posture to keep you grounded until the mind state or emotion passes.
Please practice these exercises. Mindfulness/ Insight practice involves cultivating skillful habits over time. When we first begin we struggle with applying these practices but eventually the practice disappears into our life and what remains is mindfulness, an open heart, joy, compassion and equanimity. Mindfulness of movement and postures seem quite mundane, and perhaps they are! But what we are cultivating is present moment awareness and skillful thoughts and actions that eventually never leave our presence. Buddha reminds us that this practice brings happiness like a shadow that never leaves our presence.
