Reflection on Elements (Dhatu Manasikara) and Solidity (pathavi) in Mind

Reflection on Elements (Dhatu Manasikara) and Solidity (pathavi) in Mind   

Heat present in a hair sustains its growth and existence. Magnetic energy present in the heat energy shakes up the magnetic energy of peripheral substances and draws nutriment towards the core of the hair. So, pathavi constricts or squeezes things together tightly. Apo eases off or slacken the process of total constricting or squeezing with one another. The process of constricting on one hand and slackening on the other hand generates the heat energy (tejo). This heat energy produces a magnetic energy (vayo) which creates the force of attraction. This is the force of attraction which is known as “kama” (sensuality). These four functions of the primary elements take place at all times and at all places in our lives. Dhatu Manasikara is the section which deals with the analysis of the functions pertaining to the primary elements.

A meditator who practices dhatu mansikara focuses his attention on his mind and he begins to perceive his state of mind and thoughts. If the mediator’s attention shifts from the Samadhi state ( state which the meditator perceive his meditation object of respiration) to another sense object, then, he deviates from the state of “being aware” to a state of “expecting something more” from an object. This expectation to find something from an object makes the meditator and the object come closer and causing both to constrict, squeeze, compress with each other. This is the quality of pathavi present in the mind. If I clarify this situation further, we can note, when our attention is directed to fresh thoughts, we invariably attach to these thoughts firmly.  The mind is totally engrossed in these thoughts. Thoughts are fastened to the new object. What  is the cause behind this attachment, bond or fastening? The cause is the expectation of pleasure, happiness. This relationship is dependent on the degree  of pathavi (attachment, bond, fastening) found in the mind at that particular occasion. If the relationship between an object and the thoughts is intense, it is because the operation of the pathavi element in the mind is intense. If the relationship between an object and the thoughts is mild, it is due to the mild operation of the pathavi element in the mind. Bond

What does the apo element have to do with the intense or mild operation of pathavi element? In the case of the mild operation of pathavi element, apo plays a role of limiting the access, freedom for pathavi element to unleash its full force towards the object. Otherwise, there is no presence of water in terms of the interpretation given to the element of apo and the common belief among us. This is the main reason, as I mentioned before, why we cannot analyze the operation of the four primary elements based on the conventional meaning attributed to them. Mind establishes relationship with objects (pathavi function) depending on the availability or non-availability of freedom (apo function) for that relationship. The resulting connection creates Tejo (element of heat) in the mind. In other words, varying degrees of heat arises in the mind, depending on the degree of relationship established as a result of the operation of pathavi and apo elements. As the degree of heat rises in the mind during the course the mind makes a  relationship with an object through the operation of tejo and vayo elements, a magnetic force  is generated accordingly. This is the force which has the potential of vibrating peripheral substances. We find this magnetic energy all over a physical body. As the degree of heat (in mind) rises, the intensity of the magnetic force in the physical body also rises. This magnetic force is known as the element of apo.      

I believe that you had a fair understanding of the operation of the primary elements in a mind. I could elaborate more on this using another example. Let’s take an individual who practices meditation. Supposing, someone visits him at the time of meditating, he would get irritated and consider this incident to be an hindrance to his meditation practice. He would resist, thinking,  “ outsiders always get in my way. It is very difficult to practice meditation with the undue presence of outsiders…”. Why does he get infuriated at this obstruction? His mind has overly embraced his meditation practice; he has excessively attached to the practice; he has locked himself in the practice. In other words, the operation of pathavi element in his mind is so intense. The mind has provided free access (operation of apo) for thoughts to be locked with the obstruction to meditation practice.. Due to this freedom present in the mind (operation of apo), thoughts could easily get locked, compressed (operation of pathavi) with the obstruction. As a result of the operation of pathavi element followed by the free access accommodated by the apo element, heat (tejo) begins to rise to a higher degree in the mind. The resultant intense degree of heat generates a similar degree of magnetic energy (kama) in the mind. The higher the degree of heat, the higher the degree of magnetic energy in the mind. The magnetic energy generated in this manner has the potential of making vibrations, movements (in other atoms). As magnetic energy, with the potential of making vibrations, is incorporated and carried in these elements, they are identified as “elements of vayo” (vayo dhatu).  I believe that you realize the functioning of  the four primary elements, beginning with pathavi dhatu, in the mind.    

Even though, we analyze the process of the primary elements with gross examples, when dhatu manasikara (reflection of elements) is practiced in a practical way, a meditator ought to have developed a stable mental state where he could perceive his respiration very clearly. In other words, the meditator needs a strong Samadhi (concentration) to accomplish the practice of dhatu manasikara. The meditator who contemplates the mental phenomena with a strong mindfulness based on the Samadhi, would perceive the changes in the mind on the basis of dhatu manasikara. Accordingly, the meditator perceives two types of consciousness within the mind. First is the conciousness produced as a result of amplification of  pathavi effect. Second is the consciousness produced by diminishing effect of pathavi element. The mediator keeps identifying and analyzing these two types of consciousness during the course of the dhatu manasikara practice. Now, this is his primary aspect of meditation. The meditator who experinces a blissful mental state, now, begins to catch the first glimpse of the transient nature (anicca) of the mind. He begins to observe the changes that take place even in the blissful mental states. He perceives slight differences of bliss he experiences during Samadhi states which give rise to the understanding of the characteristic of dhukka ( altering the current state and transforming to a different state) inherent even in blissful mental states. Thus, a meditator begins to realize, for the first time,the characteristics of anicca (impermenance), dukkha (alter & transform nature) and anatta (no-self) through the reflection of one’s mind. This is the positive outcome, gain that a meditator achieves through the practice of dhatu manasikara. Mere discussions aimed at the characteristics of anicca, dukkha and anatta or reciting the nature of anicca ,dukkha, and anatta would not bring any fruitful benefits to an individual. One needs to realize the nature and characteristics pertain to anicca, dukkha and anatta through a direct reflection of one’s mind based on the meditation techniques prescribed by the Buddha. That is the only approach for an individual to attain Nibbana.  

Even though, there are some more matters to be discussed under the subject matter of that manasikara, I only elaborated matters to suit your question on this topic. In summing up, the approach pertaining to the dhatu manasikara practice is to enable practitioners to deviate from the conventional way of thinking and proceed towards a new thinking  pattern which is free from causing suffering.

Necessity of Meditation with the Aid of a Corpse

Necessity of Meditation with the Aid of a Corpse

Question: Venerable Sir, what is the type of meditation referred to as Navasivathika Pabba (Section on Nine Stages of Corpses) in the Kayanupassana and for what purpose do we need this type of meditation practice? How could a person proceed with this meditation as there are no charnel grounds to find corpses at present?

Answer: This deals with the existence of our physical bodies which are subjected to changes followed by seven stages. All the sections listed under the kayanupassana deal with some information about “deeds”. When we consider vedananupassana, cittanupassana and dhammanupassana, it becomes evident that this deal with the deeds (actions / functions) of the mind. When an action takes place, it causes a feeling to arise. This feeling carries a certain degree of heat. The feeling, backed by a degree of heat, has the potential to attach to or resist something. This is the potential known as “citta”. Dhamma (mental phenomena) would arise depending on the intensity of attachment in the mind. Intense attachment would generate akusala dhamma (unwholesome mental phenomena) and less intense attachment would generate kusala dhamma (wholesome mental phenomena). These are only two dimensions of the function of a single mind.

We have been respiring since the time we began our journey in samsara (cycle of birth and death). Our existence is continuously sustained by the heat generated by our respiration. Therefore, our existence is a direct result of the persistent heat present in the mind. How is this particular heat generated in the mind?  Sense faculties, always, come into contact with external objects and  these contacts result in the process of producing rupa, vedana, sanna and sankhara in the sense faculties. The energy, produced following the process of rupa, vedana, sanna and sankhara in the sense faculties, would trigger the heart base to produce a similar degree of energy . The energy thus produced in the heart is known as “viñña” (consciousness). The heat energy (heat element) generated in the heart in this manner sustains our lives. Under the circumstance, what is meant by existence? In essence, existence means all the processes, functions that take place within an object (body) which is not subjected to decay due to the persistent presence of the heating element. The object of body keeps on maintaining itself and continues to exist as it is not subjected to decay due to the persistent presence of the heat element. At this stage, a meditator is presented with a new insight with regard to the life. The meditator realizes the main factor that dominates our existence to be the “heat element”. What would happen to our existence if it lacks the element of heat? This where the attention of the meditator is drawn towards the section of Navasivathika. This fresh understanding brings about shock waves to a meditator. He begins to perceive the dominance of the heat element in an existence and how unstable a body could become as a result of the lack of the heat element. If a meditator is not subjected to shock waves in this manner, he needs to understand that his meditation practice has not been perfect on the basis of the Insight perspective (vipassana). This difference stems from varied degrees of wisdom accomplished (pañña sampatti) by individuals.

I went this far describing the background material prior to answering your question directly because one cannot derive expected benefits fully from the meditation practice without this background knowledge. The whole process, therefore,demonstrates one aspect of the culmination of mental development, produced by the tranquil state of mind (Samadhi) resulting from the initial observation of respiration, followed by the subsequent analytical stages of sampajanna, patikula mnasaikara and dhatu mansiakara. What contributes to this stage of advancement in respect of a meditator? It is the sutamaya- ñana (knowledge acquired by learning, listening), the cintamaya- ñana (knowledge acquired by reasoning) and the pañña sampatti (accomplishment of wisdom).

Many are of the opinion that we cannot practice Navasivathika Pabba (Section on Nine Stages of Corpses), especially, due to the lack of the charnel grounds nowadays. The single answer to this uncertainty is that the Buddha has never directed one to observe someone else’s corpse in order to attain Nibbana for oneself. If we misapprehend any concepts similar to this, we would not be able achieve expected results. This is precisely why we cannot derive much benefit from meditation. The Buddha had made use of a corpse on one occasion to settle a certain issue. The Buddha, once, exemplified the reality to a monk who had a crush on a courtesan named Sirima and was distraught,  using her dead body. The Buddha’s action, in this case, was not directed towards assisting this particular monk to attain Nibbana. This was purely done to enable this monk to get rid of his mental agitation, erotic feelings caused by the fascination with the courtesan, Sirima. Here, the object of a dead body was used as a tool to demonstrate the reality and assist the monk to get rid of his inherent clinging towards that object. In other words, the external object of a dead body induced internal mental changes through the observation and comprehension of reality. Therefore, we need to observe within in order to realize Nibbana. There is no way out by observing without.

As mentioned earlier, the functioning of our physique is sustained by the heat element. The whole body is revived by the energy, warmth generated by the heat element. Any lack of heat energy causes the body to collapse. The heat generated by the heat element brings the air element (vayo dhatu) into action. Air activated by the heat generated by the element of heat moves the blood within circulation system. Blood is just an object which cannot move on its own. So blood could only move along with the heated air. Any obstruction to the function of air would bring the blood circulation to a stop. Any loss of blood to the brain (mano dhatu), would obstruct the brain function, causing the body to collapse instantly.

Navasivathika Pabba (Section on Nine Stages of Corpses), illustrates the stages of regression of a physical body which is kept alive and devoid of decay due to the presence of heat element. A meditator becomes aware of the aftermath of the incident of death. He realizes the different stages of decay followed by the death and how the body is reduced to a heap of bones at the end. He perceives inwardly the futileness of attaching to one’s life and body which is subjected to death followed by different stages of decay. There is nothing within this physical body to attach to, as for example, the lack of heat energy alone could cause the body to collapse. This perception would lead the meditator  to an understanding that nothing belongs to him, nothing remains at his disposal. His expectations towards his life and body begin to ease, diminish. He confines his expectations to the level of a “user” in respect of his body. With this understanding he accesses his body and body parts only as a user, not as an owner. This aspect of knowledge brings a lot of relief, ease to a meditator as if he has put away a heavy burden carried on his head. Therefore, Navasivathika Pabba (Section on Nine Stages of Corpses) brings about changes in a meditator in such a way that he is able to uncover the hidden phenomena to escape from the inherent attachment to life and physical body and proceed from a perception of  “self” to

“no-self”.

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Mindfulness (sati)

                     Mindfulness (sati)

Mindfulness is identified as a certain characteristic, attribute associated the mind. It is endowed with the attribute of perceiving sense objects. Mental factors (cetasika) are the properties that arise in the mind. A sense object confronts the mind through contact (passa). Visual forms make contact with the outer layer ( pasada rupa) of the eye by way of light waves and then, the atoms associated with the eye begin to vibrate. This vibration generates a certain heat energy in the eye. This is in turn causes the the mind to arise in the heart base (hadaya vatthu) It is the heat energy generated in the eye , in this case, that triggers the atoms in the heart base to vibrate and unleash the flow of energy known as “mind”.

A good analogy to clarify this process is to study the mechanism of turning on a light  bulb by pressing a switch. When a switch is pressed, a certain degree of energy is generated at the switch through the contact with electrical wires connected to it. When this electrical energy is transmitted to the bulb, it begins to illuminate as light. This analogy helps us to understand how mind arises as a result of sense faculties coming in to contact with external objects and the energy thus generated at sense faculties triggering the energy at the heart base as the flow of mind.The original contact at the sense faculties is known as “passa cetasika” (mental factors related to contact).As the heat energy at the sense faculties is transmitted to the heart base which is felt as consciousness, it is known as “vedana cetasika (mental factors related to feeling).   

It is the heat energy that is experienced as feelings (vedana). The variations of heat energy ranging from higher, medium to lower are referred to as unsatisfactory ( dukkha), happy (sukkha) and indifferent (upekkha) feelings respectively. Arising of feelings confining to any of these ranges is referred to as perception (sañña). At this stage, the potential energy to generate consciousness (mind) is formed in a sense faculty. This is referred to as formations or conditioned phenomena (sankhara). These formations or conditioned phenomena, then, trigger the arising of consciousness (mind) in the heart base. Feelings of dukkha ,sukkha and indifference (upekkha) would result in the arising of different types of formations (sankhara). When the feelings are happy, formations (sankhara) based on lobha (greed) are bound to emerge. Lobha (greed), in this case, is the expectation to regain the happiness just experienced. Lobha aggravates the velocity of the flow of mental energy. Consciousness reaches a state of Dosa (aversion) when the feelings of unsatisfactoriness are repelled in anticipation of avoiding such unsatisfactoriness again. The arising of lobha and dosa would stray the mind away from sati (mindfulness). This is the mechanism behind this phenomenon.

When a sense object makes contact with the mind, a certain degree of heat energy is generated in the mind.It is this heat energy that is identified as sukha, dukkha or upekkha depending on the degree of heat thus generated. If the degree of heat is intense, it is identified as dukkha. If the degree of heat is capable of producing satisfaction, it is identified as sukkha. If the degree of heat is moderate, it is identified as a feelings devoid of sukkha or dukkha.   

Let’s assume that the mind comes into contact with a sense object and generates 20 degree of low heat at the stage of sankhara which has the potential of producing pleasant feelings. The sankhara formed with twenty degrees of heat at the sense faculty, following the initial contact (passa), would trigger consciousness in the heart base with the same degree of  heat energy. However, at this stage sankharas would not continue to produce twenty degrees of heat energy any further as lobha (greed) gets in the way and acts in anticipation of retaining the low heat energy which produces feelings of sukha (happiness). The expected function of attempting to retain the happiness further would aggravate the heat energy and push the degree of heat to a higher level. It has now risen to forty degrees, according to our example. In view of this phenomenon, consciousness (mind) is no longer able to be in contact with the original sense object which was associated with twenty degrees of heat heat energy; consciousness, now, directs itself to focus on another previously perceived object which had a potential heat energy of forty degrees. This how the consciousness leaps from one object to another.

Mindfulness is the instance where consciousness (mind) dwells on one particular object (arammana). In order for consciousness to be mindful of one object , it should be devoid of lobha sankhara and dosa sankhara. This is possible when consciousness arises entirely based on original heat energy produced by respective sense objects; Heat energy is not intensified beyond the original  heat through further attempts to retain or repel feelings through lobha (greed) and dosa (aversion) formations (sankhara). When lobha and dosa formations are not formed during the process of arising of consciousness, the mind does not deviate from the original object. It dwells on the original object as the original heat energy does not vary in the absence of lobha and dosa sankhara. This phenomenon is well described by the Buddha in the Satipattana Sutta as,“ vineyya loke abhijjhā· domanassa…” meaning that lobha or dosa should not be incorporated into consciousness in order to establish mindfulness on a particular sense object (arammana).  In these circumstances, mindfulness is meant as the instance where the mind (consciousness) is fixed on a particular object, despite the mind’s tendency to deviate from the original object.