Meditation = Awareness

MEDITATION = AWARENESS

By The Most Ven Dr M Vajiragnana

Introduction | Meditation is Awareness | Techniques | Insight Meditation | Text Satipatthana Sutta

THE FOUNDATIONS OF MINDFULNESS

Thus have I heard. The Blessed One was once living among the Kurus, at Kammassadamma, a market town of the Kuru people. There the Blessed One addressed the bhikkhus and spoke as follows:

This is the direct way, Bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the Four Foundations (four forms of Presence) of Mindfulness. What are the four?

Here a bhikkhu, ardent, clearly comprehending things and mindful, lives observing (the activities of) the body, having overcome covetousness and repugnance towards the world (of body); observing feelings, having overcome covetousness and repugnance towards the world (of feelings);observing (the activities of) the mind, having overcome covetousness and repugnance towards the world (of mind); observing mental objects, having overcome covetousness and repugnance towards the world (of mental objects).

1. BODY - And how does a bhikkhu live observing (the activities of) the body?

[1. Breathing]

Here Bhikkhus, a bhikkhu having gone to the forest, to the foot of a tree or to some empty place, sits down, with his legs crossed, keeps his body straight and his mindfulness alert.

Ever mindful he breathes in, and ever mindful he breathes out. Breathing in a long breath, he knows “I am breathing in a long breath”; breathing out a long breath, he knows “I am breathing out a long breath”; breathing in a short breath, he knows “I am breathing in a short breath”; breathing out a short breath, he knows “I am breathing out a short breath”.

“Experiencing the whole (breath-)body, I shall breathe in”: thus he trains himself. “Experiencing the whole (breath-)body, I shall breathe out”: thus he trains himself. “Calming the activity of the (breath-)body, I shall breathe in”: thus he trains himself, “Calming the activity of the (breath-)body, I shall breathe out”: thus he trains himself

Thus he lives observing (the activities of) the body internally, or externally, or both internally and externally. He lives also observing origination-factors in the body, or dissolution-factors in the body, or origination- and dissolution-factors in the body. Or his mindfulness is established to the extent necessary just for knowledge and awareness that the body exists and he lives unattached, and clings to naught in the world. In this way Bhikkhus, a bhikkhu lives observing (the activities of) the body.

[2. Postures of the Body

And further, Bhikkhus, a bhikkhu knows when he is going, “I am going”. He knows when he is standing, >“I am standing”. He knows when he is sitting, “I am sitting”. He knows when he is lying down, “I am lying down”. Or he knows just how his body is disposed.

Thus he lives observing (the activities of) the body internally, or externally.......

[3. Full Attention ]

And further, Bhikkhus, a bhikkhu applies full attention either in going forward or back; in looking straight on or looking away; in bending or in stretching; in wearing robes or carrying the bowl; in eating, drinking, chewing or savouring; in attending to the calls of nature; in walking, in standing, in sitting; in falling asleep, in waking; in speaking or keeping silence. In all these he applies full attention.

Thus he lives observing (the activities of) the body.

[4. Repulsiveness of the Body]

And further, Bhikkhus, a bhikkhu reflects on this very body enveloped by the skin and full of manifold impurity, from the sole up, and from the top of the hair down, thinking thus: “There are in this body hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, heart, liver, midriff, spleen, lungs, intestines, mesentery, stomach, faeces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, nasal mucus, synovial fluid, urine”.

Just as if there were a double-mouthed provision-bag full of various kinds of grain such as hill paddy, paddy, green gram, cow-peas, sesamum and husked rice, and a man with sound eyes, having opened that bag, were to reflect thus: This is hill paddy, this is paddy, this is green gram, this is cow-pea, this is sesamum, this is husked rice. Just so, Bhikkhus, a bhikkhu reflects on this very body enveloped by the skin and full of manifold impurity, from the sole up, and from the top of the hair down, thinking thus: There are in this body hair of the head, hair of the body, nails, teeth..... synovial fluid, urine.

Thus he lives observing the body.......

[5. Material Elements ]

And further, Bhikkhus, a bhikkhu reflects on this very body, as it is, and it is constituted, by way of the material elements: “There are in this body the element of earth, the element of water, the element of fire, the element of wind”.

Just as if, Bhikkhus, a clever cow-butcher or his apprentice, having slaughtered a cow and divided it into portions, would be sitting at the junction of four high roads; in the same way, a bhikkhu reflects on this very body, as it is, and it is constituted, by way of the material elements: “There are in this body the elements of earth, water, fire and wind”.

Thus he lives observing the body.......

[ 6. Nine Cemetery Objects ]

(1) And further, Bhikkhus, just as a bhikkhu sees a body dead one, two, or three days swollen, blue and festering, thrown onto the cemetery, so he applies this perception to his own body thus: “Verily, my own body, too, is of the same nature; such it will become and will not escape it”.

Thus he lives observing the body.....

(2) And further, Bhikkhus, just as a bhikkhu sees a body thrown onto the cemetery, being eaten by crows, hawks, vultures, dogs, jackals or by different kinds of worms, so he applies this perception to his own body thus: “Verily, my own body, too, is of the same nature; such it will become and will not escape it”.

Thus he lives observing the body.....

(3) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to a skeleton with some flesh and blood attached to it, held together by the tendons......

(4) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to a skeleton, blood­besmeared and without flesh, held together by the tendons......

(5) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to a skeleton, without flesh and blood, held together by the tendons......

(6) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to disconnected bones, scattered in all directions - here a bone of the hand, there a bone of the foot, a shin bone, a thigh bone, the pelvis, spine and skull......

(7) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to bleached bones of conch-like colour.....

(8) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to bones, more than a year old, lying in a heap......

(9) And further, Bhikkhus, a bhikkhu sees a body thrown onto the cemetery reduced to bones, rotten and become dust. . . .so he applies this perception to his own body thus: “Verily, my own body, too, is of the same nature; such it will become and will not escape it”.

Thus he lives observing the body.......

2. FEELINGS

And how Bhikkhus, does a bhikkhu live observing feelings?

Here, Bhikkhus, a bhikkhu when experiencing a pleasant feeling knows: “I experience a pleasant feeling”; when experiencing a painful feeling, he knows: “I experience a painful feeling”; when experiencing a neither-pleasant-nor-painful feeling, he knows: “I experience a neither-pleasant-nor-painful feeling”. When experiencing a pleasant worldly feeling, he knows: “I experience a pleasant worldly feeling”; when experiencing a pleasant spiritual feeling, he knows: “I experience a pleasant spiritual feeling”; when experiencing a painful worldly feeling, he knows: “I experience a painful worldly feeling”; when experiencing a painful spiritual feeling, he knows: “I experience a painful spiritual feeling”; when experiencing a neither-pleasant-nor-painful worldly feeling, he knows: “I experience a neither-pleasant-nor-painful worldly feeling”; when experiencing a neither-pleasant-nor-painful spiritual feeling, he knows: “I experience a neither-pleasant-nor-painful spiritual feeling”.

He lives in this way observing feelings internally,... or externally, or.... internally and externally. He lives observing origination-factors in feelings, or dissolution-factors in feelings, or origination- and dissolution-factors in feelings. Or his mindfulness is established to the extent necessary just for knowledge and awareness that feeling exists, and he lives unattached, and clings to naught in the world. In this way, Bhikkhus, a bhikkhu lives observing feelings.

3. MIND

And how, Bhikkhus, does a bhikkhu live observing mind?

Here, Bhikkhus, a bhikkhu knows the mind with lust, as being with lust; the mind without lust, as being without lust; the mind with hate, as being with hate; the mind without hate, as being without hate; the mind with ignorance, as being with ignorance; the mind without ignorance, as being without ignorance; the shrunken state of mind as the shrunken state; the distracted state of mind as the distracted state; the developed state of mind as the developed state; the undeveloped state of mind as the undeveloped state; the state of mind with some other mental state superior to it, as being the state with something mentally superior to it; the state of mind with no other mental state superior to it, as being the state of mind with no other mental state superior to it; the concentrated state of mind as the concentrated state; the unconcentrated state of mind as the unconcentrated state; the liberated state of mind as the liberated state; and the unliberated state of mind as the unliberated state.

He lives in this way observing the mind internally, or externally, or internally and externally.

He lives observing origination-factors in mind, or dissolution-factors in mind, or origination and dissolution factors in mind. Or his mindfulness is established to the extent necessary just for knowledge and awareness that mind exists, and he lives unattached, and clings to naught in the world. In this way, Bhikkhus, a bhikkhu lives observing mind.

4. MENTAL OBJECTS

And how, Bhikkhus, does a bhikkhu live observing mental objects?

[ Five Hindrances ]

Here, Bhikkhus, a bhikkhu lives observing the Five Hindrances as mental objects.
And how, Bhikkhus, does a bhikkhu live observing the Five Hindrances as mental objects?

(1) Here, Bhikkhus, when sense-desire is present, a bhikkhu knows: “Sense-desire is in me”, or when sense­desire is not present, he knows: “There is no sense­desire in me”. He knows how the non-arisen sense-desire arises; he knows how the arisen sense-desire disappears; and he knows how the non-arising in the future of the abandoned sense-desire comes to be.

(2) When anger is present, he knows: “Anger is in me”....

(3) When torpor and languor are present, he knows: “Torpor and languor are in me”....

(4) When restlessness and worry are present, he knows: “Restlessness and worry are in me”....

(5) When doubt is present, he knows: “Doubt is in me”, or when doubt is not present, he knows: “There is no doubt in me”. He knows how the non-arisen doubt arises; he knows how the arisen doubt disappears; and he knows how the non-arising in the future of the abandoned doubt comes to be.

In this way he lives observing mental objects internally, or externally, or internally and externally. He lives observing origination-factors in mental objects, or dissolution-factors in mental objects, or origination-and dissolution-factors in mental objects. Or his mindfulness is established to the extent necessary just for knowledge and awareness that mental objects exist, and he lives unattached, and clings to naught in the world. In this way, Bhikkhus, a bhikkhu lives observing the five hindrances as mental objects.

[ Five Aggregates ]

And further, Bhikkhus, a bhikkhu lives observing the five aggregates of clinging as mental objects.

And how, Bhikkhus, does a bhikkhu live observing the five aggregates of clinging as mental objects?

Here, Bhikkhus, a bhikkhu thinks: Thus is material form; it arises in this way; and it disappears in this way. Thus is feeling; it arises in this way; and it disappears in this way. Thus is perception; it arises in this way; and it disappears in this way. Thus are mental formations; they arise in this way; and they disappear in this way. Thus is consciousness; it arises in this way; and it disappears in this way.

Thus he lives contemplating mental objects internally, etc. In this way, Bhikkhus, a bhikkhu lives contemplating the five aggregates of clinging as mental objects.

[ Six Sense-Bases

And further, Bhikkhus, a bhikkhu lives contemplating the six internal and the six external sense-bases as mental objects.

How, Bhikkhus, does a bhikkhu live contemplating the six internal and the six external sense-bases as mental objects?

Here, Bhikkhus, a bhikkhu knows the eye and visual forms, and the fetter that arises dependent on both (the eye and forms); he knows how the non-arisen fetter arises; he knows how the arisen fetter disappears; and he knows how the non-arising in the future of the abandoned fetter comes to be.

He knows the ear and sounds......the nose and smells...... the tongue and flavours...... the body and tangible objects....the mind and mental objects, and the fetter that arises dependent on both; he knows how the non-arisen fetter arises; he knows how the arisen fetter disappears; and he knows how the non-arising in the future of the abandoned fetter comes to be.

In this way, Bhikkhus, a bhikkhu lives contemplating mental objects internally, etc...... In this way, Bhikkhus, a bhikkhu lives contemplating the six internal and six external sense-bases as mental objects.

[ Seven Factors of Enlightenment ]

And further, Bhikkhus, a bhikkhus lives observing the Seven Factors of Enlightenment as mental objects.

How, Bhikkhus, does a bhikkhu live observing the Seven Factors of Enlightenment as mental objects?

(1) Here, Bhikkhus, when the Enlightenment-factor of Mindfulness is present, the bhikkhu knows:

“The Enlightenment-factor of Mindfulness is in me”; or when the Enlightenment-factor of Mindfulness is absent, he knows: “The Enlightenment-factor of Mindfulness is not in me”; and he knows how the non-arisen Enlightenment-factor of Mindfulness arises; and how the perfection in the development of the arisen Enlightenment-factor of Mindfulness comes to be.

(2) When the Enlightenment-factor of the Investigation of mental objects is present, the bhikkhu knows: “The Enlightenment-factor of the Investigation of mental objects is in me”; when the Enlightenment-factor of the Investigation of mental objects is absent, he knows: “The Enlightenment-factor of the Investigation of mental objects is not in me”; and he knows how the non-arisen Enlightenment-factor of the Investigation of mental objects arises and how perfection in the development of the arisen Enlightenment-factor of the Investigation of mental objects comes to be.

(3) When the Enlightenment-factor of Energy is present, he knows: “The Enlightenment-factor of Energy is in me”; when the Enlightenment-factor of Energy is absent, he knows: “The Enlightenment-factor of Energy is not in me”; and he knows how the non-arisen Enlightenment-factor of Energy arises, and how perfection in the development of the arisen Enlightenment-factor of Energy comes to be.

(4) When the Enlightenment-factor of Joy is present, he knows: “The Enlightenment-factor of Joy is in me”; when the Enlightenment-factor of Joy is absent, he knows: “The Enlightenment-factor of Joy is not in me”; and he knows how the non-arisen Enlightenment-factor of Joy arises, and how perfection in the development of the arisen Enlightenment-factor of Joy comes to be.

(5) When the Enlightenment-factor of Relaxation (of body and mind) is present, he knows: “The Enlightenment-factor of Relaxation is in me”; when the Enlightenment-factor of Relaxation is absent, he knows: “The Enlightenment-factor of Relaxation is not in me”; and he knows how the non-arisen Enlightenment-factor of Relaxation arises, and how perfection in the development of the arisen Enlightenment-factor of Relaxation comes to be.

(6) When the Enlightenment-factor of Concentration is present, he knows: “The Enlightenment­factor of Concentration is in me”; when the Enlightenment-factor of Concentration is absent, he knows: “The Enlightenment-factor of Concentration is not in me”; and he knows how the non-arisen Enlightenment-factor of Concentration arises, and how perfection in the development of the arisen Enlightenment-factor of Concentration comes to be.

(7) When the Enlightenment-factor of Equanimity is present, he knows: “The Enlightenment-factor of Equanimity is in me”; when the Enlightenment-factor of Equanimity is absent, he knows: “The Enlightenment-factor of Equanimity is not in me”; and he knows how the non-arisen Enlightenment-factor of Equanimity arises, and how perfection in the development of the arisen Enlightenment-factor of Equanimity comes to be.

Thus he lives observing mental objects internally, etc...... Thus, Bhikkhus, a bhikkhu lives observing the Seven Factors of Enlightenment as mental objects.

[ Four Noble Truths ]

And further Bhikkhus, a bhikkhu lives contemplating the Four Noble Truths as mental objects.

How, Bhikkhus, does a bhikkhu live contemplating the Four Noble Truths as mental objects?

Here, Bhikkhus, a bhikkhu knows, “This is Dukkha(suffering)”, according to reality; he knows, “This is the origin of Dukkha” according to reality; he knows, “This is the Cessation of Dukkha” , according to reality; he knows, “This is the Path leading to the Cessation of Dukkha”,according to reality.

Thus he lives contemplating mental objects internally, etc...... In this way, Bhikkhus, a bhikkhu lives contemplating the Four Noble Truths as mental objects.

Bhikkhus, whosoever practises these four Foundations of Mindfulness in this manner for seven years, then one of these two fruits may be expected by him: Highest Knowledge (Arahantship), here and now, or if some remainder of clinging is yet present, the state of Non-returning.

Bhikkhus, let alone seven years. Should any person practise these four Foundations of Mindfulness in this manner for six years....for five years.... four years..... three years.....two years...... one year, then one of these two fruits may be expected by him: Highest Knowledge, here and now, or if some remainder of clinging is yet present, the state of Non-returning.

Bhikkhus, let alone a year. Should any person practise these four Foundations of Mindfulness in this manner for seven months… for six months… five months… four months… three months… two months…. a month…half a month, then one of these two fruits may be expected by him: Highest Knowledge, here and now, or if some remainder of clinging is yet present, the state of Non-returning.

Bhikkhus, let alone half a month. Should any person practise these four Foundations of Mindfulness, in this manner, for a week, then one of these two fruits may be expected by him: Highest Knowledge, here and now, or if some remainder of clinging is yet present, the state of Non-returning.

Because of this was it said: “This is the direct way, Bhikkhus, for the purification of beings, for the overcoming of sorrow and lamentation, for the destruction of suffering and grief, for reaching the right path, for the attainment of Nibbana, namely the Four Foundations of Mindfulness.”

This the Blessed One said. Satisfied, the Bhikkhus rejoiced at his words.

(Majjhima Nikaya, Sutta no.10)



                                ACKNOWLEDGEMENTS

I would like to express my deepest appreciation and sincere gratitude to Joe Upton and Richard Jones for their valuable suggestions and for editing my notes.

Also my acknowledgements and thanks are due to Venerable Bodagama Chandima Thera and The Corporal Body of The Buddha Educational Foundation, Taipei for printing the book.

M.Vajiragnana

London Buddhist Vihara,
Dharmapala Building
The Avenue
Chiswick
London W4 1UD.

First published September, 1995
(Revised and re-printed with illustrations, 2018)

 

Most Ven Dr M Vajiragnana was the former head of the London buddhist Vihara.
He passed away on 15 December 2006.

Note: This booklet is available from
the London Buddhist Vihara.
Please send a C5 SAE for a copy

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Current Situation at the London Buddhist Vihara

Dear Supporters,

 We wish you all a Peaceful, Happy and Healthy New Year. 

As there are many new supporters, we feel that it is good to write to you all with some background information about the London Buddhist Vihara (LBV) and an update. 

Some of you would know the history of the LBV but it is good to mention it briefly here. As you know, the LBV moved to the present location in 1994. Ven. Vajiragnana, the Head Monk at the time, had the foresight and the courage to take that step with the generous help of the supporters who have been a great strength to him.
In the HM Land Registry title deed the proprieter of the building is listed as the Public Trustee of Sri Lanka acting as Custodian Trustee of the Anagarika Dharmapala Trust (ADT).   

 There was the need to make changes to the building for it to be suitable for a Vihara and it was done. Then in 2002, as more space was needed, a contractor was engaged to build an extension. The construction started with the donations received from the supporters. Unfortunately, for some reason the costs far exceeded the original estimate which LBV was unable to meet, and the contractor issued a High Court writ against the ADT demanding a payment of £95,000 for unpaid bills.

It was then that three people including two of the present trustees were asked by the ADT for help with the matter and they were given Power of Attorney’s (POA) as they had to represent the ADT in the UK.

The Vihara Management Committee (VMC) was formed at the time with the three persons mentioned above and they took the necessary action immediately by retaining lawyers and filing the required reply within the few days left. Failure to file a reply would have meant summary justice by the court which could have resulted in losing the LBV building bought with the supporters’ donations. However, thanks to the supporters who continued with their donations, the VMC managed to put up a defence and the case was decided in favour of the LBV after over two years of a difficult litigation process. Afterwards the VMC continued to manage the Vihara and in 2006 completed the extension that the contractor had left only partially completed. Again all the funding was by the donors and we all can be happy that Ven. Vajiragnana was able to see the completion and also move into his new quarters before his passing away in December 2006.

The VMC continued to manage the Vihara and welcomed a new member in 2010, who had been a supporter for a long time and was instrumental in the completion of the extension after the court case.

The continuing progress of the LBV demanded more space for its programs and also for accommodation of monks. Planning Permission was a big issue as the building has a Grade II listing and due to the limited space available. After several attempts with different architects, we eventually succeeded in getting planning permission from the Ealing Borough Council in 2019.

Although a substantial amount had been saved by the LBV, the estimated cost of the project was £1 million after lengthy negotiations and cost cutting. There were suggestions from the ADT, that it  should be done in stages as they felt that there was no likelihood of raising the required funds. The project was managed by one of our trustees who is highly qualified and experienced in that field thereby saving about £70,000 in project and cost management fees. Our supporters came forward once again raising a substantial amount of money. This support with the efficient management helped us to complete the project in one year and within the allocated budget despite the challenges faced during the height of the Covid-19 pandemic.   

Getting LBV registered as a Charitable Trust had been a long term need as we were not able to benefit from Gift Aid. Furthermore, the accountant warned us that LBV would have to pay tax on the donations unless it becomes a charity. It was also important that the LBV is properly regulated under the Charity Commission (CC) regulations and is subject to the UK legal system.

This was achieved with the agreement and approval of the of the ADT who were involved right from the beginning of the formation of the Trust in December 2020.

During the formation process, the draft Trust Deed prepared by the ADT was not accepted by the CC and instead suggested that we use a Trust Deed prepared by the CC as it was necessary to ensure the independence of the LBV Trust from the ADT in order to act in the best interest of the LBV. CC stated that ADT as an organisation based in Sri Lanka was outside the jurisdiction of the CC and the Legal System of the UK. Furthermore, the trustees had to give an undertaking to the CC that they would act independently in the best interest of the LBV. With the formation of the Charitable Trust, the management of the LBV and the maintenance of the Building was officially transferred to the LBV Trust.

Therefore, the Trustees are legally bound to oversee the Vihara activities fulfilling the objectives of the late Anagarika Dharmapala and for efficient management including filing accounts, Annual Returns and Annual Reports with the CC according to the CC regulations.

It should be noted that the title deed of the building remains with the Public Trustee of Sri Lanka as the Custodian Trustee of the ADT. LBV has occupied the building for 30 years now.

In 2022 the ADT nominated a person to be appointed as a trustee by the LBV Trust, which was done in good faith although there were certain issues.

In September 2023 the new trustee and another trustee were found to be involved in serious violations of the signed Trust Deed, CC Regulations and the Charities Act 2011. These included making unauthorised changes to the CC register which was a Criminal Act. After clarifying the matters with the CC and as per the guidelines provided by the CC, they were terminated as trustees following the procedures laid down by the Trust deed and the Charities Act 2011. This was  after giving them the opportunity to provide explanations and also to attend a Trust meeting which were not taken up by either of them.

 As the trustees are responsible for the safety of the trust funds and also the Data Protection, the above action had to be taken by the other three Trustees as per the guidelines of the Charity Commission and the Charities Act 2011. If not, the other three trustees would have been guilty of not taking appropriate action in the best interest of the LBV and its supporters.

In December 2023, before commencing the fourth year of forming the LBV Trust, the LBV Trust has appointed a long standing, highly respected LBV coordinator as a trustee and the Trust now has 4 trustees who have been actively involved in the LBV matters for many years. 

As mentioned above, we the trustees, the Head Monk, Ven. Bandula and the resident monks have a high regard for our supporters who have helped the Vihara so much over the years. Should you require any clarification on these matters please do not hesitate to contact us. You can also check the current situation of the LBV Trust on the Charity Commission website under London Buddhist Vihara Trust (Charity registration 1192854).     

Finally we the undersigning Trustees, wish to reiterate to all the supporters that we shall be carrying out our duties and responsibilities with the main interest of safeguarding the London Buddhist Vihara  for which we are legally bound  under the UK Charity Commission regulations and the Charities Act 2011.

With Metta

1 Mr Gamini Amarasekera

2 Dr Lakdas Panagoda

3 Mr Leslie Dep

4 Mr Harsha Siriwardane

Trustees of the London Buddhist Vihara Trust                              

 


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