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Part of Beginning of Thesis AN ANALYTICAL STUDY OF SATIPAÂÂHĀNA (FOUNDATION OF MINDFULNESS) IN THERAVĀDA BUDDHISM THESIS SUBMITTED TO THE UNIVERSITY OF JAMMU FOR THE AWARD OF THE DEGREE OF DOCTOR OF PHILOSOPHY IN BUDDHIST STUDIES BY PHRAMAHA CHAINARONG TESSAI UNDER THE SUPERVISION OF PROF. BAIDYANATH LABH DEPARTMENT OF BUDDHIST STUDIES FACULTY OF ARTS UNIVERSITY OF JAMMU, JAMMU-180006 2012 REGISTERATION-NO: - 214-Ph.D.BS-09 i CERTIFICATE Certified that Phramaha Chainarong Tessai has worked on the topic ‘AN ANALYTICAL STUDY OF SATIPAÂÂHĀNA (FOUNDATION OF MINDFULNESS) IN THERAVĀDA BUDDHISM’ for the degree of Doctor of Philosophy in Buddhist Studies under my supervision and that the work done by him is original and worthy of consideration for the award of Ph.D. degree of the University of Jammu. I further certify that: A) The thesis embodies the work of the candidate himself; B) The candidate has worked under my supervision for the period required under statutes; C) The candidate has put in the required attendance in the Department; and D) The conduct of the candidate has been satisfactory all along. (PROF. RAM NANDAN SINGH) (PROF. BAIDYANATH LABH) HEAD SUPERVISOR Department of Buddhist Studies Department of Buddhist Studies University of Jammu University of Jammu Jammu-180006 Jammu-180006 ii PREFACE Whether it was be previous and modern time, if Buddha-dhamma especially virtue or morality has not turned back to this world, there shall be a thing called the problem in this earth, which would be either physical or mental problem of human beings, such as wises or PaœØitas have always said or warned like this we have bigger houses but smaller families, more conveniences but less time. We have more degrees but less sense; more knowledge but less judgment; more experts but more problems; more medicines but less healthiness; we’ve been all the ways to the moon and back but have trouble in crossing the street to meet our new neighbors; we built more computers to hold more copies them over; but have less real communication; we have become long on quantity but short on quality. These are the times of fast foods but slow digestion; tall men but short characters; steep profits but shallow relationship. It’s a time when there is much in the window and so on. As the Buddhadhammas are timeless, Sati or SatipaÊÊhÅna also is as AkÅlika-dhamma (timeless), because, it is always important in every situation and will lead us to reach the ultimate goal. In this light, we find a very systematic and effective way leading towards the attainment of state of mindfulness. This is the four systems or foundations of mindfulness (SatipaÊÊhÅna) that there will be contemplation to four parts “KÅyÅnupassanÅ (contemplating on the body), VedanÅnupassanÅ (contemplating of the feelings), CittÅnupassanÅ (contemplating on the mind), and DhammÅnupassanÅ (contemplating on the mind-objects)”. This SatipaÊÊhÅna would be way to overcome all problems, it will makes us to keep the mind balanced and unwavering amidst vicissitudes of life such as Pasaµsā (praise) and Nindā (blame), Dukkhu (pain) and Sukha (happiness), Lābha (gain) and Alābha (loss), Yasa (repute) and Ayasa (disrepute), and ultimately to attain the Eternal Bliss, i.e. NibbÅna. SatipaÊÊhÅna is a technical system of the practice as holy or only way to obtain the ultimate purpose in our life truly. Indeed, SatipaÊÊhÅna-practice will make us perfect, and is not only for Buddhist but also for the people of the whole universe. Because of the reason mentioned above, SatipaÊÊhÅna Meditation has been fascinating resulted in my Ph.D research on this subject, in the title: “AN ANALYTICAL STUDY OF SATIPAÂÂHÄNA (FOUNDATION OF MINDFULNESS) IN THERAVÄDA BUDDHISM”, which has been given away in six chapters : Chapter I: Introduction Chapter II: Significance of SatipaÊÊhÅna as stated in PÅli Literature Chapter III: Characteristics and Functions of SatipaÊÊhÅna practice Chapter IV: Development of SatipaÊÊhÅna as Samatha and VipassanÅ in Daily Life Chapter V: Benefits of SatipaÊÊhÅna practice and Chapter VI: Conclusion and Suggestion Even, Sati, with various aspects, has exhaustively been explained and analyzed in the Buddhist scriptures written in different languages. However, in the present work, attempts have been made to confine and understand the meaning of Sati in the context of the PÅli canon, its commentary and other vision of scholars. Thus, this is my humble effort to understand and analyze SatipaÊÊhÅna with its various aspects and I hope this will serve as a guideline to students and researchers in the field. ------------------------------- May all be free from suffering, be happy, peaceful and prosperous through the power of the great wisdom and compassion of the Lord Buddha PHRAMAHA CHAINARONG TESSAI Department of Buddhist Studies University of Jammu Jammu 180006 Jammu & Kashmir (India) iii ACKNOWLEDGEMENT This thesis would have been completed with the contributions and assistance of innumerable persons. Although all of them cannot be acknowledged here, my sincere appreciation for their part is registered on these pages. First of all, I must take the opportunity of recording my deep sense of gratitude to my supervisor Prof. Baidyanath Labh, Department of Buddhist Studies, University of Jammu, for his noble guidance and valuable suggestion at various stages of preparing the research. And I am thankful to Prof. Ram Nandan Singh, the Head of Department of Buddhist Studies, University of Jammu, Venerable Prof. Bhikshu Satyapala, and Department of Buddhist Studies. University of Delhi, Prof. Rakesh Kumar Mishra, Department of Buddhist Studies, University of Jammu for all their kind suggestions and helpful advice during the period of my Ph.D. research. I wish to thank the staff members of the Department of Buddhist Studies, Library of the Department and the Dhanvantari (Central Reference) Library of University of Jammu for their excellent information service and cooperation. It is my privilege to indicate my profound respect and deepest gratitude to BuddhadÅsa Bhikkhu, Mahasi Sayadaw Mahāthera, Ajahn Chah Subhaddo, ÑÅœapoœika MahÅthera, ÑÅœatiloka MahÅthera, and Jodok ÑÅnasiddhi MahÅthera, Phra BrahmaguœÅbharaœa (P.A. Payutto) and Phra Sudh≠varañÅœa (Narong Cherdsungnoen) for their humble guidance and kind help in my research work. Phra Sudh≠dhammÅnuwatra (SiriñÅœo), Phra RÅjavaramun≠ (ĀbhÅkaro), Phra Medh≠varābharaœa (Varadass≠), Phramaha Mit Âhitapañño, Phramaha Bunheng Paññāsiri, Phramaha Meechai Âhitañāœo, Phramaha Vidyached Varadhammo, Phramaha Samruan S≠lasaµvaro, Phramaha Pradit Dhammakāmo, Phramaha Bhadarachai Thāvarabantho, Phra Dawee Cittagutto, Phra Sumin Chandako, Phrakru Suvandhammaguœa (Nukul), Ajahn Kampun palañāœo, Ajahn Suchart Âhitadhammo, Phragru Boonyong Kittisāro, Phra Sanprach Saosiri, Phramaha Suriyo Uttamamedh≠, Phra Phaitoon Aggavaœœo, Phrmaha Sairung Daengngam, Phramaha Ai Dh≠rapañño, Phramaha Thanarat RaÊÊhamedho, Ashin Kondala, Ashin Nyanadipa, Especially, Phramaha Surasak Paccantaseno and Phramaha Apichai Abhijayo and others for their kind help and valuable advice, to all of them, I acknowledge my thankful indebtedness. Regarding to my supporters, I wish to express my profound gratefulness to UpÅsakas-UpÅsikÅs, who always supported and encouraged me in keeping the educational career flourishing the families to which they belong are as follows: Akkharawatwinai - family, Tessai-family, Punyacharoensin - family, Kettin-family, Caengsrisukh-family, Puddee-family, Utsa-family. Hemsuchi and Siriacha-family, Kamondham-family, Phayasaksirikul-family, TantimÅnikant-family, PongpÅnichkula-family, Charoonprasitporn and Yimyaem-family, Citmunkong-family, Worakulrangsan-family, Jankasem-family, Devina Shamar-family, Suddhisangiam-family, Sa-ung-family, Anand Sarup Narula-family, Samniang-family, Rajesh Chavda-family, Suresh Kumar-family, Baek- family, Samatiyadekul-family, Especially Solomon Zingkhai-family and other supporters whose names have not appeared in this page. All of them have been partner to help, support and encourage me as much as they could. I am obliged and very much thankful to all of them. Especially, let me express my sincere thanks and gratitude to Dr.Niharika Labh and Mr.Pragyanshu Labh for their kind heart, warm welcome and familiarity throughout those years of research work (2009-2012) at my Guruji’s house. Finally my profound gratitude is due to the Phra Brahmakav≠ Mahāthera (GaÙgapañño), who is my Preceptor and to other teachers. And, I feel deeply indebted to my parents “Mrs. Samnao and Mr. Chantho Tessai” and all my close relatives, especially to my sisters and brothers who have always been encouraging and supporting me in my study from the very beginning until the completion of my research. PHRAMAHA CHAINARONG TESSAI Department of Buddhist Studies University of Jammu Jammu 180006 Jammu & Kashmir (India) iv LIST OF ABBREVIATIONS A. = AÙguttaranikÅya (‘Collection of Numerical Sayings’) AA. = AÙguttaranikÅya AÊÊhakathÅ (Manorathapâran≠) D. = D≠ghanikÅya (‘Collection of Long Discourses’) DA. = D≠ghanikÅya AÊÊhakathÅ (SumaÙgalavilÅsin≠.2.) Dh. = Dhammapada (Verse of the Buddha’s Dhamma) DhA. = Dhammapada AÊÊhakathÅ (Commentary of Buddha’s word) Dhs. = DhammasaÙgaœi (‘Enumeration of Phenomena’) DhsA. = DhammasaÙgaœi AÊÊhakathÅ (AÊÊhasÅlin≠) DhA.4 = Dhmmapada-AÊÊhakathÅ (4 PaœØita-sahassavaggavaœœanÅ) Iti. = Itivuttaka (A Part of Collection of Minor Works’) Kh. = KhuddakanikÅya (‘Collection of Minor Works’) KhA. = KhuddakanikÅya AÊÊhakathÅ (ParamatthajotikÅ) Kvu. = KathÅvatthu (‘Points of Controversy’) M.
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