STPW 2

STPW 200 Review of Day 1 Conclusions

DISCUSSION TOPIC D1:
a) What do you understand by “contact” as a translation of phassa?
b) How is the sutta definition of nāma-rūpa different from what is popularly translated as “mind and matter”? How does this difference affect your understanding of the term nāma-rūpa?
c) How do you understand “volitional formations” as a translation of saṅkhāra in the context of the Law of Dependent Origination?

DISCUSSION TOPIC D2:
a) What is the origination of each of the five aggregates and how do you understand the process of their origination?
b) How do you understand the nature of saṅkhāra as the fourth aggregate?

DISCUSSION TOPIC D3:
a) How does the usage of saṅkhāra in this section differ from that in the earlier two sections?
b) In the last two citations above (from Dhp277-9 and MN 35) the terms saṅkhāra and dhammā are contrasted. How do you understand the difference?

In this video, Āyasmā Aggacitta gives his review of Day 1 Conclusions for Discussions Topic D1, D2 & D3.

00:00 Introduction
00:16 Review of Discussion Topic D1a
01:14 Review of Discussion Topic D1b
04:34 Review of Discussion Topic D1c
07:27 Review of Discussion Topic D2a
10:20 Review of Discussion Topic D2b
13:21 Review of Discussion Topic D3a
15:33 Review of Discussion Topic D3b

For a PDF of the worksheets/handout, please go to http://satipatthanasbs.com

STPW 201 Presentations of D4&5

PRESENTATIONS OF DISCUSSION TOPIC D4
a) Do the terms of kāya-, vacī- and cittasaṅkhāra in MN43 and MN 44 refer to the same things? If so, what are they? If not, what are the different things?

PRESENTATIONS OF DISCUSSION TOPIC D5:
a) How do you understand kāyasaṅkhāra and cittasaṅkhāra in the context of mindfulness of breathing?
b) Explain how you arrive at such understanding.
c) Is there any connection between kāyasaṅkhāra and cittasaṅkhāra in MN118 here and those in MN43 and MN 44 above?

Participants from various venues shared their group views on the topic. This is a composite video of the more interesting clips. Some presentations are objective and straight to the point, but some are based on over-reading into the suttas or unsubstantiated assumptions.

00:00 Discussion Topic in Brief
00:25 Presentation 1 from Subang Jaya Buddhist Association
03:47 Presentation 2 from Subang Jaya Buddhist Association
05:02 Presentation 3 from Subang Jaya Buddhist Association
06:40 Presentation 4 from Subang Jaya Buddhist Association
08:05 Presentation 5 from Seremban Sudhamma Buddhist Society
11:00 Presentation 6 from Seremban Sudhamma Buddhist Society
16:16 Presentation 7 from Bandar Utama Buddhist Society
19:44 Presentation 8 from Bandar Utama Buddhist Society
21:34 Presentation 9 from Bandar Utama Buddhist Society
22:57 Presentation 10 from Bandar Utama Buddhist Society
23:53 Presentation 11 from Bandar Utama Buddhist Society
25:46 End

STPW 202 Conclusions of D4&5

CONCLUSION FOR DISCUSSION TOPIC D4:
a) Do the terms of kāya-, vacī- and cittasaṅkhāra in MN 43 and MN 44 refer to the same things? If so, what are they? If not, what are the different things?

CONCLUSION FOR DISCUSSION TOPIC D5:
a) How do you understand kāyasaṅkhāra and cittasaṅkhāra in the context of mindfulness of breathing?
b) Explain how you arrive at such understanding.
c) Is there any connection between kāyasaṅkhāra and cittasaṅkhāra in MN 118 here and those in MN 43 and MN 44 above?

In this video, Āyasmā Aggacitta gives his answers to Discussions Topic D4 & D5.

00:00 Start
00:14 Discussion Topic D4 & D5 in brief
00:26 Do the terms of kāya-, vacī- and cittasaṅkhāra in MN 43 and MN 44 refer to the same things? If so, what are they? If not, what are the different things?
01:21 5a) How do you understand kāyasaṅkhāra and cittasaṅkhāra in the context of mindfulness of breathing?
02:25 5b) Explain how you arrive at such understanding.
02:48 Sequence of practising the 4 tetrads in Ānāpānassati Sutta
06:01 Difference between jhāna and arūpa deduced from Mahāvedalla Sutta (MN 43)
07:38 Aware of long breath & short breath
09:13 Training from the 3rd exercise onwards
09:47 Experiencing the whole body
10:58 Tranquilising kāyasaṅkhāra
13:06 Notation: Star & flag in the table
13:22 Experiencing rapture
13:34 Experiencing happiness
13:50 Experiencing cittasaṅkhāra
15:02 Tranquilising cittasaṅkhāra
17:12 Experiencing citta
18:28 Gladdening citta
18:33 Composing citta
19:06 Liberating citta
20:43 Repeatedly observing impermanence, fading away, cessation and reliquishment
21:00 First level of composure in open mindfulness practice
22:00 Insight into the 3 Characteristics
22:48 Second level of composure in open mindfulness practice
23:11 Insight into cause, condition and effect
23:34 Third level of composure in open mindfulness practice
24:01 Observing the 5 aggregates in the ultimate sense
24:47 When can the exercises in the 4th tetrad be practised?
26:01 5c) Is there any connection between kāyasaṅkhāra and cittasaṅkhāra in MN 118 here and those in MN 43 and MN 44 above?
28:13 Q & A
28:15 If one goes beyond to nothingness, is this the same as the emptiness in the Heart Sutra?
29:09 What is the difference between the state of cessation of perception and feeling and Nibbāna?
30:43 Simile of the well water in Kosambi Sutta (SN 12.68)
32:18 Is the attainment of the cessation of perception and feeling a reality state that the arahant and non-returner can withdraw from?
33:33 Is the jhāna or āruppa and kamma a possible cause in the differences between the case of one who is dead and that of a bhikkhu who has attained the cessation of perception and feeling in Mahāvedalla Sutta?
35:55 When the cessation of perception and feeling is attained, the breath has physically stopped and not perceived to be stopped, correct?
36:24 Is it necessary to follow all the steps in the 4 tetrads in the Ānāpānassati Sutta before we go to the 4th tetrad?
37:51 Did the Buddha go through all the tetrads in the Ānāpānassati Sutta before he attained Nibbāna?
42:24 In MN 43, the bodily, verbal and mental formations of the bhikkhu who attains the cessation of perception and feeling have ceased, yet his vitality is not yet exhausted, heat not yet dissipated and faculties become exceptionally clear. How can this be possible?
43:58 In Anupada Sutta (MN 111), why is Sāriputta ab-le to describe contact, feeling, perception, volition and mind while in the base of nothingness?
46:40 Is the result of practising anāpānassati meditation the same as that of satipaṭṭhāna meditation?
50:09 End

STPW 203 Conclusions of D6&7

CONCLUSION FOR DISCUSSION TOPIC D6:
a) What is the basis for relating kāya-, vacī- and manosaṅkhāra to (the law of) kamma?
b) Is the manosaṅkhāra in this Section the same as the cittasaṅkhāra in Sections 1, 4 and 5 above?
c) Is the saṅkhāra in DN 33 and SN 12:51 related to that in Sections 1 and 2 and if so, how?

CONCLUSION FOR DISCUSSION TOPIC D7:
a) How is the manosaṅkhāra in this Section different from that in Section 6 above?
b) Is there a common thread in the usage of the term saṅkhāra in all the sections? If so, what would be the most appropriate English translation that would fit all the contexts of its usage?

In this video, Āyasmā Aggacitta gives his answers to Discussions Topic D6 & D7.

00:00 Start
00:14 Discussions Topic D6 & D7 in brief
00:31 6a) What is the basis for relating kāya-, vacī- and manosaṅkhāra to (the law of) kamma?
01:12 Nibbedhika Sutta AN 6.63
01:36 6b) Is the manosaṅkhāra in this Section the same as the cittasaṅkhāra in Sections 1, 4 and 5 above?
03:15 Bhūmija Sutta SN 12.25
03:40 Sampajāno vs asampajāno
08:00 6c) Is the saṅkhāra in DN 33 and SN 12.51 related to that in Sections 1 and 2 and if so, how?
08:33 7a) How is the manosaṅkhāra in this Section different from that in Section 6 above?
10:00 7b) Is there a common thread in the usage of the term saṅkhāra in all the sections?
10:50 If so, what would be the most appropriate English translation that would fit all the contexts of its usage?
13:03 End

STPW 204 Conclusion of D8

CONCLUSION FOR DISCUSSION TOPIC D8:
a) What have you learnt from this intellectual investigation and discussion on the meanings of the term saṅkhāra?
b) What is the most salient conclusion that can be applied to the practice of the Dhamma Vinaya, especially in daily living?

In this video, Āyasmā Aggacitta gives his answers to Discussion Topic D8.

00:00 Start
00:14 Discussion Topic D8 in brief
00:21 Lesson Learned
00:45 Application in Daily Living
01:16 Right View in the Noble Eightfold Path
02:26 The 4Rs of mindfulness
03:51 Intelligence
05:23 Right Effort
07:33 The Practice of Open Mindfulness
08:23 Conclusion
08:45 End