kaya passaddhi (quietude of body) and citta passaddhi (quietude of mind)

 kaya passaddhi (quietude of body) and citta passaddhi (quietude of mind)

Question: We find references to “kaya passaddi” and “citta passaddi” in the Buddhist teachings. Could you explain the relevance of these two terms to a meditator?

Answer: “kaya” refers to action; action of the mind. So, passaddi refers to serene, tranquil nature of action. Actions of mind become tranquil only when the mind is devoid of “heat”, resulting from the existence of defilements such as lobha (greed) and dosa (aversion). When the mind is free from these defilements, mind tends to cool off, making breathing shallower. At this stage, mind begins to generate rupa kalapas (atoms), incorporating a tranquil degree of heat. These atoms would begin to spread all over the body gradually. Tranquility, serenity would be felt mentally as well as physically at this stage. The Supreme Buddha described this experience as “  Sabba-kaya-patisamvedi assasissami ti sikkhati  …passa sissamiti sikkhati…” in the Satipaththana  Sutta.

Citta refers to the tendency of mind to grasp objects. The action of mind (kaya) is always to grasp something. When one’s mind reaches the stage of passaddi (quietude, serenity), the action of grasping takes place in a tranquil manner. Mind arises through a specific thought process. It follows the process of five aggregates, namely, form (rupa), sensation (vedana), perception (sanna), mental formations (sankhara) and consciousness (vinnana).

Ruppana (triggering a change in a sense faculty) causes heat, accompanied by a specific degree (sanna). This particular degree of heat creates formations (sankhara), incorporating a magnetic force in them. The stage, up to the point of creating formations (sankhara) takes place in a sense faculty. These formations, which have a magnetic force, then, trigger atoms, which lay in the bloodstream of the heart base, into action. The process of triggering atoms in the heart base by the magnetic force formed in the atoms of a sense faculty is known as “vinnana” (consciousness). The consciousness (mind), arising in this manner, has different levels of potential to grasp. When this potential to grasp becomes temperate, that state is identified as “serenity of mind” (citta passaddi).

When in-breath and out –breath becomes shallow, serenity of mind becomes more discernible. A meditator realizes the significance of getting the mind rid of defilements at this stage. This is the stage where atoms of bloodstream begin to change. Atoms which carry an extensive heat begin to transform to atoms with milder degree of heat, after a lapse of 17 mind moments (citta kshana). This process of transformation creates atoms, incorporating milder heat and magnetic force, in the blood stream

Question: Venerable sir, in Buddhism, we find three precepts known as Sila (morality), samadhi (concentration) and panna (wisdom). It is also believed that one can be free from suffering of the cycle of rebirth by following these three precepts. How could one surpass the occurrence of “ soka pariddawanam samathikkamaya…”, as indicated in the Sathipattana Sutta, by following these precepts?

Answer: Before we proceed with this discussion, we need to clarify the meaning of some of the terms referred in the Sathipattana Sutta in section, “ ekayano ayam bhikkawe maggo saththanam visuddiya…”. “Eka”, “maggo”, refer to the fact that this is the “only Path”. What is meant by the term “only path”? Here, the Supreme Buddha talks about “ sattanam visuddiya”, which is a specific form of purity of life. Life incorporates atoms, specific properties of atoms associated with our sense faculties such as eye, ear, nose, tongue, body and brain. Purification (visuddiya) entails the entire life, including all these sense faculties, for the purpose of abandoning distaste of life and achieving joy, instead. Satta refers to “creatures, species”. Human beings are also identified as satta, as all human functions are based on attachment, desire. Human attachment is classifies under five categories, i.e. visual, auditory, tactile, olfactory, and   taste. These five types of attachment are found in invisible creatures as well as human beings who have larger physiques. This nature of attachment is known as “satta” and attachment always brings dissatisfaction to beings. Specially, human beings attach to objects in such a way that it would dissatisfaction, suffering at all times. It is evident at this stage that dissatisfaction varies depending on the intensity of attachment. Specific purification (visuddiya), proclaimed by the Supreme Buddha, teaches us to transcend dissatisfaction totally. It brings the mind to a specific state of purity. Even if a meditator achieves concentration (Samadhi), absorption (jhana) or super normal powers (abinna), it is devoid of total purity of mind (visuddiya). If it is the state of total purity, mind should not become impure again under any circumstances. Here, all avenues that may lead mind to impure states again have been blocked. That is why this particular state of purification (visuddiya) is deemed to be unique.

What is the demeanor of an individual who has achieved this state of purity in mind? If an individual has attained the fruit as a stream- enterer (sotapanna), then, he has reached a unique, higher level of purity by way of abandoning the three main fetters, namely, personality view (sakkaya ditti), skeptical doubt (vicikicca) and clinging to rights and rituals ( silabbata paramasa) for good. This is a level of purity in mind which prevents a rebirth in the four lower realms.
Next, the Supreme Buddha elucidates, “soka pariddawanam samathikkamaya...”, meaning the necessity of overcoming sorrow (soka) and lamentation (parideva). Before we discuss the methodology of overcoming sorrow and lamentation, we need to clearly understand the meaning of these two terms. Sorrow (soka) means the “heat in mind”. When heat arises in mind (soka), then, it begins to spread all over the body. This process is known as lamentation (parideva). Lamentation (parideva), which elevates to unbearable states in the body, is the main cause which brings dissatisfaction to our lives.