INSIGHT MEDITATION ONLINE

Process Only

We have looked at the path to freedom by analysing it into three aspects: anicca, followed by dukkha, followed by anatta. Now we will expand this structure into seven aspects, seeing the path in terms of the seven purifications. Note that while the list is different, the path is the same. It is just that we are analysing it into more detail.

In the Rathavinita-sutta, Sariputta questions ` Ven. Punna Mantaniputta about the reason for living the “holy life” – ie, doing the practice:

“Is it for the sake of purification of ethics that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification of mind that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification of view that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification by overcoming doubt that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification by knowing and seeing what is and what is not the path that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification by knowledge and vision of the way that the holy life is lived under the Blessed One?”

“No, friend.”

“Is it for the sake of purification by knowledge and vision that the holy life is lived under the Blessed One.?”

“No, friend.”

“For the sake of what, friend, is the holy life lived under the Blessed One?”

“Friend, it is for the sake of final nibbana without clinging that the holy life is lived under the Blessed One.”

Ven. Punna mantaniputta explains:

“Suppose that King Pasenadi of Kosala, while living at Savatti had some urgent business to settle at Saketa, and that between Savatthi and Saketa seven relay chariots were kept ready for him. Then king Pasenadii of Kosala, leaving Savatthi…would mount the first relay chariot, and by means of the first relay chariot he would arrive at the second relay chariot, then he would dismount from the first relay chariot and mount the second relay chariot, and by means of the second chariot, he would arrive at the third chariot…the fourth chariot…the fifth chariot…the sixth chariot…the seventh chariot, and by means of the seventh chariot he would arrive at…Saketa…

“So too, friend, purification of ethics is for the sake of reaching purification of mind; purification of mind is for the sake of reaching purification of view; purification of view is for the sake of reaching purification by knowing and seeing what is and what is not the path, purification by knowing and seeing what is and what is not the path for the sake of purification by knowledge and vision of the way; purification by knowledge and vision of the way is for the sake of purification by knowledge and vision; purification by knowledge and vision is for the sake of reaching final nibbana without clinging that the holy life is lived under the Blessed One.”

Note how we began with one simple principle: just see body as body, mind as mind. From this we analysed the meditator’s experience into three aspects: anicca, dukkha, anatta. Now experience is divided into seven aspects. The simplicity of the practice remains; but the analysis of what happens as a result of the practice becomes more complex, as it is subject to more detailed analysis.

What is the basic point that Ven. Punna Mantaniputta is trying to get across? He is seeing experience as a process of purification. Here I want to emphasise the aspect of process. When he investigates his mind-body process, consciousness begins to change; things start to happen. He looks for the cracks in the solidity of his experience, and as a result he discovers that his mind-body is not a solid entity but a process, flowing like a river, never still for a single moment. What he does not do is stop this process at any point.

This is one of the most difficult aspects of satipatthana practice: maintaining the purity of process; not getting stuck anywhere. Where we get stuck is where we identify with experience, where we think “This is me!”. It may be pleasant experience. The meditator has a clear and peaceful session, thinks “This is it! This is what it’s all about”, and then tries to reproduce the same experience later. Or he wants some particular experience to occur, and he gets stuck on his hopes, desires and ambitions. Or he has some unpleasant, painful experience, reacts against it and tries to avoid it in the future. All these are examples of getting stuck in attachment or aversion. The opposite of stuckness is process: just watching the ceaseless flow of experiences that make up mind and body. Getting stuck in experience is like King Pasendi becoming so obsessed by one particular chariot that he never makes it to Saketa; he just spends his time riding back and forth in one or two chariots, completely forgetting the purpose of his journey.