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A Study of the Kāyagatāsati Sutta and Related Texts Concerning Buddhist Meditation Practice

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A Study of the Kāyagatāsati Sutta and Related Texts Concerning Buddhist Meditation Practice A Study of the Kāyagatāsati Sutta and Related Texts Concerning Buddhist Meditation Practice By Meas Savoeun (Sumedho) A Thesis Submitted in Partial Fulfillment of The Requirement for the Degree of Master of Arts (Buddhist Studies) International Master Degree of Arts Programme Graduate School Mahachulalongkornrajavidyalaya University Bangkok, Thailand B.E. 2553-C.E. 2010 A Study of the Kāyagatāsati Sutta and Related Texts Concerning Buddhist Meditation Practice By Meas Savoeun (Sumedho) A Thesis Submitted in Partial Fulfillment of The Requirement for the Degree of Master of Arts (Buddhist Studies) International Master Degree of Arts Programme Graduate School Mahachulalongkornrajavidyalaya University Bangkok, Thailand B.E. 2553-C.E. 2010 (Copyright of Mahachulalongkornrajavidyalaya University) i ii Thesis Title : A Study of the Kāyagatāsati Sutta and Related Texts Concerning Buddhist Meditation Practice Researcher : Meas Savoeun (Sumedho) Degree : Master of Arts (Buddhist Studies) Thesis Supervisory Committee: Assist. Prof. Dr. Phra Suthithammanuwat Pali IX, M.A., Ph.D. : Dr. Phra Srisitthimuni Pali IX, M.A., Ph.D. : Phra Rajasitthimuni Pali IX, M.A. Date of Graduation : 23/08/2010 Abstract The present thesis is a case study with respect to an analytical study based on the Kāyagatāsati Sutta of Majjhima Nikāya; in particular to study the Kāyāgatāsati principles which are closely relevant to other sources appearing mainly in the four Nikāyas of the Suttanta Piṭaka. This thesis work has consisted of the following three objectives, namely: (i) To analytically study the concepts of kāyagatāsati and related texts to other sources in the Pali Canon, (ii) To study the development of kāyānupassanā as an approach to the understanding of its reality, and (iii) To analytically compare and contrast the two relative to samatha- vipassanā practices; and apply into the daily life practice so as to achieve its ultimate goal. The general concepts of kāyagatāsati related to other sources as appearing in Buddhist texts, either in the Buddhist canonical texts or in the other Buddhist texts, have been analyzed for a better understanding in the way of systematic and academic writing. Through studying in detail, this research work has broadly dealt with a large number of Buddhist doctrines and Pali terms, particularly the Pali terms using in this research work, which are rarely found in the Kāyagatāsati Sutta. Moreover, through carrying on writing the related items, the relevant sources of the certain Buddhist texts, both in the early-canonical texts and the post- canonical literature have been accordingly examined. iii The discovered related data was studied from the discourse itself and other related Buddhist texts as an approach to the clear understanding of reality by means of the development of Buddhist meditations (i.e., the tranquility and insight meditation) through the principles of kāyagatāsati practice. On the other hand, significant data was found in this present work to give a clear comprehension on the applicable aspects based on the discourse and other related texts, particularly in the other two main discourses of the Satipaṭṭhāna described in detail including the contemplation of the physical body (kāyānupassanā) used also as a synonymous term with kāyagatāsati. In order to make sure that my exploration and research work of the Kāyagatāsati Sutta is generally relevant to both theoretical aspects and practical techniques of Buddhist meditations: this research work has found that the kāyagatāsati is basically characterized as various aspects of Buddhist meditation practices, such as the mindfulness of breathing, the bodily postures and daily activities, the four elements of the body, the thirty-two parts of the body, the repulsive nature of the body either internally or externally by way of the nine charnel ground contemplations, etc. The kāyagatāsati practice in a correct way may give rise to lots of benefits, that which gained from a suitability of samatha-vipassanā development into a daily life of practice. Thus, with the right understanding of its practical technique, as a good result it will give rise to a supreme fruitfulness and leading to the supreme sense of urgency, to the supreme liberation, to the attainment of insight and vision, and to the real happiness of life here and now. Therefore, this present thesis in chapter V has drawn some suggestions as well for any additional research, which will be a useful and beneficial for future research work. iv Acknowledgement This thesis is submitted to the Graduate School at Mahachula- longkornrajavidyalaya University in partial fulfillment of the requirement for the Master’s Degree in Buddhist Studies. Firstly, I would like to express my great appreciation to the university for providing me the generous scholarship to cover the tuition fees of my education, to the Most Venerable Professor Dr. Phra Dhammakosajahn, Rector of Mahachula- longkornrajavidyalaya University, to Dr. Phra Srisitthimuni, Dean of Graduate School of Mahachulalongkornrajavidyalaya University, to Venerable Phra Sithawatchamethi, Director of International Programme, for setting up the International Programme in Buddhist Studies. I am very grateful and thankful to have got the great opportunity to study under the International Programme at MCU. My deepest gratitude goes to the Chairman of my thesis Supervisory Committee and also my Pali lecturer, Assist. Prof. Dr. Phra Sutthithammanuwat (Phra Ajahn Thiab). I feel very appreciative and grateful for his incredible assistance and kindness over the year during my studies here at MCU, in particular I am really thankful for his kind help me, for his precious comments, main ideas and many suggestions in editing my thesis writing, for his kindness to give various key texts, books, which are useful concerning my research work. My sincerest gratitude and many thanks go as well to Dr. Phra Srisitthimuni, a member of my Supervisory Committee and also a lecturer of International Programme. Moreover, many thanks for helping me correct very noticeable errors and other key comments on my thesis. His assistance and kindness have been very much appreciated indeed. My sincerest gratitude and many thanks go as well to Phra Ajahn Phra Rajasitthimuni, a member of my Supervisory Committee and also a lecturer of Abhidhamma, a Master of Vipassanā Meditation at MCU. I would like to say many thanks to him for helping me, giving kind advice and other important comments during the writing of my thesis based on the various aspects and dhamma principles in Buddhist Meditation. All of his teachings on kammaṭṭhāna were very helpful in life, and have been very much appreciated. v Furthermore, I would like to say many thanks to Mae Jee Ampai Tansomboon who gives me a useful help and kindness in formatting my thesis as the official framework for my writing, to all the International Programme staff of MCU, to all my dear dhamma teachers and dhamma friends who did encourage and support me to complete my work. Finally, I am very greatly indebted and grateful to my kind and generous abbot, the Most Venerable Phra Gru Vorakittisopon Samahito (Luangpho Setthakit) for giving me a kind permission to stay at Wat Nakprok for over the years during my studies at MCU. I have really had a great chance to live a good life under his good governance and peaceful instruction. He has great compassion for all novices and monks who live at Wat Nakprok together over the years. All of his teachings on loving- kindness, great compassion and peaceful way have been in my mind, remembered indeed, and are very much appreciated, everlastingly. Moreover, by the way, I would also like to say very special thanks and to be deeply grateful to my beloved Mom in the Dhamma, Khunyom Wanida Sovannakarn for her great support and priceless help to me for the years, passing by to encourage me always to complete this work. All her goodness and kindness has been everlasting and kept in my mind and is very much appreciated, forever! Without any kind of help and generous assistance, this research work would not be a final success. Many thanks, and with gratefulness to all. Meas Savoeun (Sumedho) 27 June 2010 vi List of Abbreviations In quoting the Pali sources, the references are given according to the volumes and page number of the PTS edition. Sources: A Aṅguttara-nikāya Abhidh-s Abhidhammatthasaṅgaha D Dīgha-nikāya Dhp Dhammapada Dhātuk Dhātukathā M Majjhima-nikāya Paṭis Paṭisambhidāmagga S Saṃyutta-nikāya Vibh Vibhaṅga Vibh-a Vibhaṅga-aṭṭhakathā Vin Vinaya Vism Visuddhimagga Vimu Vimuttimagga For Example: 1) A I 41 A = Aṅguttara-nikāya I = volume number 41 = page number 2) Dhp 19 Dhp = Dhammapada 19 = verse number 3) Vism.IV.199 Vism. = Visuddhimagga IV = chapter 199 = page number vii Other Abbreviations BD Buddhist Dictionary by Venerable Nyanatiloka BPS Buddhist Publication Society by T. W. Rhys Davids, and William Stede DB Dictionary of Buddhism by Venerable P. A. Payutto e.g. exempli gratia etc. et cetera/ and others f. forward/ following fn. footnote ibid. in the same book/ article as quoted in previous note i.e. id est/ that is to say n (n). note (s) no. number op. cit. the work quoted (in the specified note) PED Pali-English Dictionary PTS Pali Text Society pto. please turn over: used at the bottom of a page when there is more writing on the other side. p (p). page (s) pub. published or publication tr. translator/ translated by v (v). verse (s) viz. videlicet vol (s). volume (s) viii Table of Contents Page No. Approval Page i
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