Commentary on the Satipaṭṭhāna Sutta (Second Edition) (Newly Revised)

Chapter Five: Abiding in the Observation of Phenomena

Section One: Abiding in the Observation of the Five Hindrances

Original text: Well then, Bhikkhus. How does a bhikkhu abide observing phenomena as phenomena? Herein, Bhikkhus, a bhikkhu abides observing phenomena as phenomena, namely the five hindrances. And how, Bhikkhus, does a bhikkhu abide observing phenomena as phenomena, namely the five hindrances?

Explanation: Well then, Bhikkhus, how does a bhikkhu observe the practice of phenomena and dwell with the mind abiding in phenomena? It is thus, Bhikkhus, a bhikkhu must observe the phenomena of the five hindrances, and dwell with the mind abiding in the observation of the five hindrances. So then, Bhikkhus, how can a bhikkhu observe the phenomena of the five hindrances and dwell with the mind abiding in the observation of the five hindrances?

The five hindrances include: sensual desire, ill will, sloth and torpor, restlessness and remorse, and doubt. These five hindrances can only be discovered by observing one's own mind; when sensual desire, ill will, and other afflictions manifest, one must observe them. Only after observing them can one gradually subdue them; after subduing them, one can enter the Path; after entering the Path, one can eradicate the five hindrances. The observation and realization of all phenomena is crucial. The Four Foundations of Mindfulness observation is the most fundamental practice. Only by laying a solid foundation can one engage in deeper observation and realize the profound Dharma.

Original text: Herein, Bhikkhus, when sensual desire is present internally, a bhikkhu knows, 'Sensual desire is present in me.' When sensual desire is absent internally, he knows, 'Sensual desire is absent in me.' He knows the arising of unarisen sensual desire. He knows the abandoning of arisen sensual desire. And he knows the abandoned sensual desire that will not arise again in the future.

Explanation: One should observe thus, Bhikkhus. If the phenomenon of sensual desire exists within one's own mind, one should know that there is sensual desire within one's mind. If the phenomenon of sensual desire does not exist within one's mind, one should also know that there is no sensual desire within one's mind. If sensual desire that had not previously arisen now arises within one's mind, one should know it in the mind. If sensual desire that previously arose is now extinguished, one should know it in the mind. If sensual desire that one has extinguished will not arise again in the future, one should also know it.

These sensual desires are deeply rooted within oneself. Since beginningless kalpas, due to the influence of the environment, they have been constantly growing. If one is not enlightened, it is not easy to recognize that these phenomena constitute sensual desire, that they are improper, and that they are the roots of karmic obstacles to life and death. To observe one's own sensual desire, one must first recognize the characteristics of sensual desire and know what sensual desire is. Secondly, one must have meditative concentration (samādhi) and possess a certain power of introspection. One must always maintain vigilance in the mind, able to observe one's own thoughts and mental activities. What are the characteristics of sensual desire? For example, liking, craving, clinging, having desires, pursuits, longings, wanting to obtain, constant remembrance, grasping tightly, and so forth.

The objects of sensual desire are the mundane phenomena of the three realms, primarily the phenomena of the desire realm, such as wealth, men and women, family, reputation, status, power, all forms seen by the eye, all sounds heard by the ear, all scents smelled by the nose, all flavors tasted by the tongue, and all tactile sensations felt by the body. During observation, the mind must be subtle. In all objective circumstances, one must examine one's own mental states. Whatever mental state arises, one must know it as it truly is; this is most important. It is possible that even after knowing, one may be unwilling or unable to change, but one must still know. As long as one knows, one will eventually develop a sense of shame and gradually reduce sensual desire.

Regarding the phenomenon of the extinction of sensual desire, one must observe and know it as it truly is. The fundamental extinction of sensual desire occurs after severing the view of self and attaining the first jhāna. Before this, only minor aspects of sensual desire are extinguished, such as details like smoking, drinking, gambling, indulging in food and drink, attachment to clothing, and so on. The most fundamental sensual desire is sexual desire; this is the most difficult to eradicate. It can only be completely severed in the first jhāna after severing the view of self. At that time, when encountering men or women, no matter the contact, one will not give rise to sensual desire.

Original text: When ill will is present internally, a bhikkhu knows, 'Ill will is present in me.' When ill will is absent internally, he knows, 'Ill will is absent in me.' He knows the arising of unarisen ill will. He knows the abandoning of arisen ill will. And he knows the abandoned ill will that will not arise again in the future.

Explanation: When a bhikkhu observes the hindrance of ill will within the mind, if there is mental activity of ill will within oneself, one should know truthfully that there is ill will within the mind. When facing people or situations, if there is no ill will within the mind, one should know truthfully that there is no ill will within the mind. When facing people or situations, if ill will that was not present before gradually arises within the mind, one should also know this truthfully. When facing people or situations, if ill will that previously arose easily is now extinguished and does not arise, one should also know this truthfully. If ill will that was previously extinguished will never arise again in the future, one should also know this truthfully.

Favorable conditions give rise to sensual desire; adverse conditions give rise to ill will. Ill will easily arises when circumstances contradict one's own wishes. To subdue and eradicate the affliction of ill will, one must observe oneself more under adverse conditions, contemplate more on the illusory and insubstantial nature of circumstances, and reproach one's own mind more. The affliction of ill will will gradually subside and finally be extinguished. However, the most fundamental mental activity of ill will can only be eradicated in the first jhāna after severing the view of self, and this occurs after eradicating sensual desire. Ill will is more difficult to eradicate than sensual desire because people in the world are unwilling to be contradicted and regard themselves as very important.

Original text: When sloth and torpor are present internally, a bhikkhu knows, 'Sloth and torpor are present in me.' When sloth and torpor are absent internally, he knows, 'Sloth and torpor are absent in me.' He knows the arising of unarisen sloth and torpor. He knows the abandoning of arisen sloth and torpor. And he knows the abandoned sloth and torpor that will not arise again in the future.

Explanation: When a bhikkhu observes the hindrance of sloth and torpor, if one has the hindrance of sloth and torpor, and the mind is dull, one should observe truthfully and know that one's slumber is heavy and the mind is dull. If one does not have the hindrance of sloth and torpor, and the mind is not dull, one should also observe truthfully and know that one's slumber is not heavy and the mind is not dull. If slumber that was not heavy before now becomes heavy, one must know it in the mind. If one's sloth and torpor hindrance, which was heavy before, is now extinguished, one should also know it in the mind. If one's already extinguished sloth and torpor hindrance will not reappear in the future, one should also know it in the mind.

The hindrance of sloth and torpor is present in almost everyone. The six to eight hours of sleep for normal people is actually a kind of obscuration. During this time, the mind is dull and dark, lacking the light of wisdom. If sleep time is shortened, the time of dullness and darkness decreases, the mind becomes clear and bright, the light of wisdom extends, and progress on the Path continuously increases. Through persistent diligent practice, the mind becomes increasingly clear and bright, and sleep gradually decreases. Understanding one's own sleep situation allows one to understand one's physical and mental state, enabling one to manage and arrange one's practice.

Original text: When restlessness and remorse are present internally, a bhikkhu knows, 'Restlessness and remorse are present in me.' When restlessness and remorse are absent internally, he knows, 'Restlessness and remorse are absent in me.' He knows the arising of unarisen restlessness and remorse. He knows the abandoning of arisen restlessness and remorse. And he knows the abandoned restlessness and remorse that will not arise again in the future.

Explanation: When a bhikkhu observes the hindrance of restlessness and remorse, if there is restlessness and remorse within the mind, one should observe truthfully and know it. If there is no hindrance of restlessness and remorse within the mind, one should also observe truthfully and know it. If restlessness and remorse that were not present before now appear, one should observe truthfully and know it in the mind. When the arisen hindrance of restlessness and remorse is extinguished, one should observe truthfully and know it in the mind. If restlessness and remorse that have already been extinguished will not arise again in the future, one should also observe truthfully and know it in the mind.

Restlessness (uddhacca) refers to agitation and distraction; the mind is not tranquil and not pure. Remorse (kukkucca) refers to constantly regretting and dwelling on things that have already happened in the past; this causes the mind to be impure. Therefore, the hindrance of restlessness and remorse obstructs the arising of meditative concentration and hinders the development of wisdom. One must eliminate the hindrance of restlessness and remorse to deepen meditative concentration.

Original text: When doubt is present internally, a bhikkhu knows, 'Doubt is present in me.' When doubt is absent internally, he knows, 'Doubt is absent in me.' He knows the arising of unarisen doubt. He knows the abandoning of arisen doubt. And he knows the abandoned doubt that will not arise again in the future.

Explanation: When a bhikkhu observes the hindrance of doubt, if doubt exists within the mind, one should observe truthfully and know that one has doubt. If there is no doubt within the mind, one should also observe truthfully and know it. If doubt that was not present before now arises, one should observe truthfully and know it. If doubt in the mind is eliminated, one should also observe truthfully and know it. If doubt that has already been extinguished will not reappear in the future, one should also observe truthfully and know it in the mind.

Doubt includes great doubts and small doubts, temporary doubts and permanent doubts. Through the study and practice of the Dharma, one can continuously resolve small doubts and temporary doubts one by one. Finally, when wisdom grows to a certain level, one can resolve great doubts and permanent doubts.

Original text: Thus, he abides observing phenomena internally as phenomena. He abides observing phenomena externally as phenomena. He abides observing phenomena both internally and externally as phenomena. He abides observing the nature of arising in phenomena. He abides observing the nature of passing away in phenomena. He abides observing the nature of both arising and passing away in phenomena. Furthermore, mindfulness that 'there are phenomena' is established in him to the extent necessary for knowledge and mindfulness. He dwells independent, not clinging to anything in the world. Thus, Bhikkhus, a bhikkhu abides observing phenomena as phenomena, namely the five hindrances.

Explanation: Observation should be like this: either observe the internal five hindrances, with the mind dwelling on observing the internal five hindrances; or observe the external five hindrances, with the mind dwelling on observing the external five hindrances; or simultaneously observe both internal and external five hindrances, with the mind dwelling simultaneously on both internal and external five hindrances. Or, regarding the five hindrances, dwell the mind on observing the arising of the five hindrances; or dwell the mind on observing the extinction of the five hindrances; or, regarding the five hindrances, dwell the mind on simultaneously observing the phenomena of arising and extinction. Through such continuous observation, meditative concentration and wisdom progressively increase, forming a kind of mental formation within the mind. Thoughts related to the five hindrances constantly arise; the mind constantly recalls matters of the five hindrances, so that thoughts of the five hindrances phenomena appear before the mind. At this time, you should dwell without depending on any phenomenon, empty the five hindrances phenomena, abide without dwelling on any phenomenon, and also dwell without clinging to anything. Bhikkhus, a bhikkhu should thus abide in observing phenomena as phenomena, namely the five hindrances.

The Buddha also divides the five hindrances into internal and external. The external five hindrances are the superficial level hindrances, obscurations of the consciousness towards sense objects, and hindrances acquired through conditioning. The internal five hindrances are the deep-seated hindrances, habits formed by the fundamental mind (manas) since beginningless kalpas; they are the fundamental obscurations, influencing and determining the obscurations of consciousness. Therefore, to truly subdue and eradicate the five hindrances, one must focus on the deep level of the fundamental mind (manas). Only when the fundamental mind eradicates the five hindrances can they be permanently eradicated, never to revive again.