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Part 2
practice would enable practitioners to reap benefits, not only in this life time, but afterlife
as well.
The Supreme Buddha, describing kaye kayanupassati..., basically, pointed out the way
to watch the respective action of mind." For instance, when a meditator confronts an
object, he only recognizes that object. Anupassi refers to the action of mind resulted
from confronting this object by a meditator and the process of recognizing this object.
During the process of recognizing this object, the meditator may observe how his mind
comes into conflict with the object and how his mind loses prevailing calmness, as a
result. This process of observation of mind is referred to as anupassi. So, a meditator
needs to observe his mind as and when a certain action takes place. Observing the mind
after the expiration of an action would be ineffective. When the mind is observed, a
meditator would notice how the mind would attach to and come into conflict with
objects. Whether the mind attaches to or comes into conflict with an object, a mediator is
supposed to be aware of each mind moment; his observation confines solely to
recognizing of each mind moments (consciousness.)
Even though this seems to be an easy task superficially, it is difficult to put this into
practice. It is due to our inherent inexperience and immaturity. Tendency of mind, from
the time immemorial, has been to get attached to every single object. By practicing
kayanupassana meditation, we are trying to gain basic knowledge on how to reverse this
tendency; detaching, instead of attaching. This is the process known as kaye
kayanupassi viharati. It is the process of being existent, watching the action of mind.
What is the action of mind? It is the action of either attaching or clashing. When an
individual is performing a bodily deed, if he is aware of the mental state, associated with
that bodily deed, he meets the condition of anupassana well. For instance, when an
individual walks, he sees his mind depending on the soft and course contact of his feet
during his walk. At that stage, he complies with the requirement of anupassana. Now,
you will see that kayanupassana makes an individual acquaint with the practice of
maintaining a mind, devoid of mental defilements. Four methods have been given to
reinforce this practice of maintaining the mind without defilements. These four methods
reinforce the establishing of mindfulness. We need to remember one important point
here. Even though there are four methods, all four methods function in a single mind.
The Awakened One described these individually for the sake of detailed analysis. I hope
that you have understood the basic concept with regard to the kayanupassana. One needs
to have the right understanding of kayanupassana in order to benefit from it effectively.
An individual may proceed with the practice of the kayanupassana with his eyes closed.
If this individual does not have the necessary knowledge and understanding, he may not
be able to reap the expected benefits from practicing kayanupassana. One needs to listen
to the accurate teaching and instructions, bear those in mind and begin to practice on a
typical, scientific basis. Otherwise, one is bound to get stranded on the way and grope in
the dark. Even a person who uses dynamite to blast off a rock has to do it in a typical,
scientific way. Unscientific methods would result in injuries or even death. It is important
to gain accurate knowledge through listening and make progress, based on this accurate
knowledge. So, kayanupassana focuses on being aware of actions of the mind and thus,
keeping the mind away from defilements.
As a thought arises in the mind, one of the following is prominently discernible to a
meditator.
a) Actions of the mind
b) Feelings of the mind
c) The way how these feelings are grasped
d) Mental factors (dhammas = ) resulting from action / feelings of the mind
Above four aspects are described as Kayanupassana, vedananupassana, cittanupassana
and dhammanupassana. We apply only one approach for the purpose of practicing
meditation, based on these four aspects. The bottom line in this regard is to have a strong
intention to make use of ones mind, devoid of defilements, at all times.