A Guide to Meditation

( A question & answer series based on the section on kayanupassana of the Satipattana Sutta)
Question: Venerable Sir, we observe our minds during meditation. We observe what is going on
in our minds. Even though we practice meditation, we have no clear understanding about what
the mind is. If you could begin this discussion with a thorough introduction to the meaning of
mind, we consider it as a great meritorious deed.
Answer: When we talk about our existence, we refer to the body and mind. Body is the sheath
in which mind operates. Therefore, mind dominates the body. What is mind? Mind is a force.
This force performs a particular task. The task is nonstop perpetuation of our existence. In Pali
language, mind is referred to as citta. Citta is a force which has the tendency to hold onto,
attach to something. In this circumstance, we can speculate the secret to our continuous
existence. It is the nature of moving forward resulting from holding onto, attaching to objects.
We have been on a continuous journey through the cycle of rebirth and death to date as a
result of this attachment. In this backdrop, the most appropriate scientific definition for the
term mind is that mind is a force based on attachment which perpetuates existence
incessantly.
Now, lets see where and how mind arises. Mind arises in the heart. In terms of the Buddhist
analysis, mind arises as a force, associated with pure blood, approximately the volume of a half
cup, circulating through the area of the heart base (hadaya vatthu). Pure blood circulates
through the area of heart base. This is the location where the function of mind initiates first.
This is analogous to the initial spark in the engine of a motor vehicle. This spark initiates the
primary function of a motor vehicle. Without this initial spark, a motor vehicle cannot function
at all. Similarly, initial function of our lives is triggered by the force generated by the heart- base
matter (vatthu rupa). Rupa is also known as ruppana(transform/change). The Blessed One
classified these rupa into 28 categories. Heart base (hadaya vatthu) is one of the primary rupas.
Even though, we use the term mind superficially in our day to day conversation, we need to
understand that the force known as mind does not arise at once. There is a particular series of
action taking place prior to the arising of mind. This is where we need to discuss the functioning
of the Five Aggregates (panca kandha). There are five stages prior to the arising of mind
(consciousness), namely, Matter (Rupa), Feeling (Vedana), Perception (Sanna), Mental Formations
(Sankhara ), and Consciousness ( Vinnana). Mind (consciousness) does not arise without the association
of an object (arammana).
As a result of contact with an external object, the process of ruppana (change) takes place in a sense
organ. For instance, when an external form contacts the eye, the process of five aggregates begins to

function in the eye. This process takes place within the rupa kalaps (atoms) of the eye first. Due to the
process of ruppana (change) within the atoms of eye, a heat is generated there. This heat is referred to
as vedana (feelings). Heat also carries a particular a degree of temperature. The degree of heat thus
generated is identified as sanna (perception). For instance, when water is boiled to 100C degrees, it
reaches the boiling point. Therefore, we need to understand that sanna (perception) refers to the
degree of heat. Formations (sankara) take place following the generation of heat. (As in the case of
water becomes ice cubes when it is frozen)
What is formed at this stage? It is kama (liking, yearning as a magnetic force) that is formed at this stage
as sankara (formations). Thus, the process of rupa, (ruppana = change), vedana (feeling), sanna
(perception) and sankara(formations) which was triggered by an external visual form would result in
vibrations in atoms in the blood circulating the heart base (hadaya vatthu). Magnetic force, developed
in eye as a result of external stimuli, causes vibrations in the heart base. This is a mutual interaction
between two magnetic forces; magnetic force developed in the eye stimulates the magnetic force
existing in atoms of the pure blood stream in the heart base. This is referred to as vinnana
(consciousness); a process of knowing. Is there a specific personality who comes to know of this
process? No, it is only one magnetic force being perceived by another magnetic force.
This knowing is referred to as sasankara citta in abhidhamma (higher teachings of the Buddha). The
stage we perceive an object through the operation of consciousness is referred to as asnakara citta
in abhidhamma. This is the stage where we are able to distinguish between the mental state of an
arahant (Worthy One) and an ordinary worldling (puthajjana). The basis for arising of consciousness in
an arahant is electrical force, whereas, the basis for arising of consciousness in worldlings is
magnetic force known as kama. An arahants mind is devoid of this magnetic force known as
kama. kama from a scientific perspective is similar to a magnetic force. Thoughts arise in our minds.
These thoughts carry a certain degree of heat due to the existence of expectations. It is these
expectations that generate different degrees of heat in each thought process. Mind known as the
magnetic force is intensified to the level of thoughts with the heat generated by these expectations.
The Supreme Buddhas teaching focuses primarily on the topic of mind. The Supreme Buddha advised us
to confine the functioning of mind only to a point of identifying, as a strategy to bring down the heat
inherent in our consciousness. References in suttas which read Ditte dittamaththam bhaviassathi,
sute sutammaththam bhavisatthi refer to this strategy.
Now, you would realize that the mind is a force which transforms to thoughts (dhammas = what is borne
in mind) by way of inherent heat flow. Only 7 types of (dhammas) could manifest in a mind.( sabbacitta
sadharana dhamma =seven mental factors present in each mental moment). These 7 mental factors are
phassa ( contact) , vedana ( feeling ), sanna ( perception), cetana ( volition), ekaggata ( one pointedness
of mind), jivitindriya ( life-faculty ) and manasikara (attention ).
Phassa is the stage of contact between mind and an object. Mind does not arise without the aid of an
object. Contact is the initial stage of the process for consciousness. This initial stage known as contact
generates a heat. This particular heat generated by contact is a significant characteristic in the process

of consciousness. The degree of heat, thus generated, would depend on the intensity of contact. A mild
contact would generate a low intensity of heat while a coarse contact would generate a high intensity of
heat in this process. It is this heat that makes us aware. Therefore, this awareness is identified as
vedana (feeling). There are variations in feeling due to the existence of different degrees of heat.
These variations result from different degrees of heat generated in mind (consciousness). Threefold
feeling such as sukha (agreeable), dukkha (disagreeable) and upekkha (neutral) are the outcome of
these different degrees of heat in mind. The Awakened One identified this stage as sanna (perception).
Sanna is the respective degree of heat in mind.
Then, the process of consciousness reaches the stage of cetana (volition) as a result of phassa (contact),
resultant heat (vedana) and the degree of heat (sanna). Cetana holds some meaningful thoughts.
Next stage involved in the seven mental factors (sabbacitta sadharana dhamma) is ekaggata (onepointedness of mind). ekagga means be of the same mind. For instance, when lobha (greed) arises
in mind, such a mind tends to sustain greedy mental factor with similar thoughts continuously. Mind
functions in agreement with the respective mental factors. In other words, mind makes every effort to
hold on to the object which initiated the process of consciousness. This phenomenon is known as
ekaggata. As this process goes on, consciouseness comes to the next characteristic known as jivitindriya
(life-faculty). The term indriya refers to domination - domination for existence. Domination for
existence rests upon the citta (mind). As the energy of mind dominates the process of consciousness
at this stage, it is referred to as jivitindriya. The process of consciousness which reaches the state of
jivitindriya leaves a certain measure (imprint) within the life of an individual in relation to respective
mental states. This is known as manasikara. Whether it is a mind with lobha (greed) or dosa (hatred),
an imprint with similar characteristics and measure is implanted in the atoms (rupa kalapas). When
these atoms (rupa kalapas) break up (in the heart base), consciousness arises, displaying all the
characteristics, measures contained in those atoms. Subsequent speech and bodily actions would also
reflect these exact characteristics and measures referred to in manasikara. The verse mano
pubbamgama dhamma illustrates this phenomenon. Measures (imprints) of respective states of
mind are dominant in the process of consciousness. Measures (imprints) of respective states of mind
are the dominant feature of the mind.
We have already discussed the difference between mind and thoughts. When a particular idea is
incorporated into the force known as mind, mind elevates to a state imbued with a thought. When
expectations merge with the force of mind, heat of the force of mind rises to great extents. In other
words, when an idea filled with expectations merge with the mind, it would give rise to intensification of
heat in the mind.
We need to understand one important matter at this stage. Most believe that there are two parts to
mind, namely, conscious mind and sub-conscious mind. This is contrary to the teachings of Buddhism.
There is only one type of consciousness in terms of the Buddhist teaching. For instance, when we
consider a burning flame, we do not find two levels or parts in it. It is only a continuous flow of burning .
Mind is also a similar flow of energy. Due to the lack of knowledge with regard to the process of
recollection, flow of ideas in an individual, references have been made to a notion of subconscious.

The Supreme Buddha, analyzing the mind, explained the existence of two divisions, viz; mano dhatu
(mind element) and mano vinnana dhatu (mind-consciousness element). Mano dhatu means the
location where all measures (imprints) are held, viz; brain. Mano ninnana dhatu is the location where
these measures (imprints) are perceived, viz; heart. Consciousness arises in association with pure blood
in the heart base (hadaya vatthu). It is in the heart base that all measures, imprinted in the mano dhatu ,
are perceived.
Translated from a book complied with the teachings and personal experience on meditation by Ven. Kotte Sri Devananda thero
By Athula sibera
athulasibera@yahoo.ca