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Content.
Introduction 1. What Satipahna is 2. Context of Satipa hna sutta 3. Current Practicability of Satipahna sutta Conclusion Selected Bibliography 01 02 06 09 14 15

Introduction.
Now we are living under the sky of 21st century. Science and technology has developed very much. It has changed the complete physical world. Every physical comfort has brought into fingerprint of human. Nevertheless, science and technology have not capable to develop the mental world of human kind. Past two world wars and current global conflicts are great evidences for that. As a result of these collisions people stick very much with religions to dispense with their mental stress. The main cause of this stress is people dont try to understand the real nature of sensual world which they live. Because of this, there are many confusions and collisions in their lives more than ever. Buddhism has mentioned a sole way to restrain this unsatisfied life. That direct way is the four foundation of mindfulness. Human mind spontaneously sway to hatred, delusion and covetousness, following various sense and aims, thinking about past and hoping about future. Term Sati has used for indicate a mental factor which is derived in such a mind. Sati works like a security guard or watchdog to trend mind into wholesome things having restrained jumping and trending from unwholesome things. Sati takes a major role of Buddhist liberation path, which is Saddh to Pa,. Whole Buddhist teaching can included in to sati. That is why; the Buddha has declared that satipa hna as the one an only way to liberation. This is the direct path, monks, for the purification of beings, for the overcoming of sorrow and lamentation, for overcoming pain and grief, for reaching the authentic path, for the realization of nirvana, namely the four applications of mindfulness1 However, we have entered into a new millennium. Everything has change. Everything has modified. If we want, we can make this millennium better with quality and quantity than previous millennium. For that whole society has to establish their mindfulness in their actions. Actually, people have to pay their attention to do necessary things at right time. We have to live correctly in present. The Buddha has preached very important four facts to accomplish this purpose as four foundation of mindfulness or chattro Sathipahn . In this assignment, I hope to make a critical explanation on current practicability of guidance of Satipahna sutta.

Diganikya,

01.What Satipahna is?

In Buddhism Sati has interpreted with philosophical core. Term Satipahna can separate into two parts. First, one is Sati and the second one is upahna. This is a compound word .When we concerning about Satipahna or when we try to comprehend what Satipahna is firstly it is very necessary to get the meaning of these two terms separately. When exploring the morphological descriptions of term Sati looking up dictionaries, there are various meanings or implication of term sati. Root of this term is sm u in sanskrith in terms with the Sanskrith English dictionary of Monier Willeams to remember, recollect, bear in mind, call to mind, think of, and be mindful of2 In accordance with Pli English dictionary of R.C.childers Sati means Recollection, active state of mind, fixing the mind strongly upon any subject, attention, attentiveness, thought, reflection, and consciousness.3 As well as P.T.S Pli dictionary has interpreted this as memory, recognition, consciousness, and intentness of mind, wealth fullness of mind, mindfulness, alertness, and lucidity of mind, self possession, conscience, and self consciousness.4 There are various interpretations on Sati in canon also. As an example Paryana vagga niddesa in Culla niddesa has described Sati as satt y sati anussati patissati sati saat dht apilpanat assamussanat sati5 In accordance with this definitions sati means recollecting again and again, and recollecting surround of that, as well as remembering, baring, non floating. There are various implications of sat in accordance with engaging contexts. However, according to the term Satipahna the most appropriate translation of term sati is mindfulness. Because In pli tradition term Sati mostly refer with present events. Therefore, formation of mindfulness is proper than any other formations such as remember, recollect etc. The second part of this compound is Pahna. Actually real formation is upahna but due to vowel elision, u has dropped. The pli term upahna literally means placing near and in the present context refers to a particular way of being present and attending to something with mindfulness.6 Bikkhu Naynaponika has defines this term as keeping present, remaking aware, establishing.7 So after collecting these two terms according to grammatical rules it can translate as Presence of Mindfulness or as attending with mindfulness8

2 3

Sanslrith English dictionary, Monier williams, Asian educational service, India. 2005, 1273p Pli English dictionary , R.C Childres, London, 1875 ,466p 4 P.T.S Pli dictionary Rhys Davis and William stead, The pli text society, London, 1979 5 CSCD 6 Encyclopedia of Buddhism - Vol. 8 published by the Government of Ceylon.2009, 12p 7 Bhikkhu Nynaponika, The heart of Buddhist meditation, Buddhist publication society, Kandy, 200512p 8 Ibid,12p

In Sumangala vilsini commentary of Diganikya has provided a clear interpretation on Satipahna. According to that Satigocar satipahnanti vuccati Satipahna means compass of mindfulness. Also it has mentioned that satiy pahna satipahna padhna hna pahna. In terms with that, Satipahna means establishment of mindfulness. As Diganikya commentary denotes Buddha has preached four foundation of mindfulness according to people who are to be train (vineya jana). It has added that Buddha has preached Kaynupassan (contemplation on body) to crave character persons and who are not keen in their sense. Vedannupassan or contemplation on feelings has preached to people who are very keen in their senses. Cittnupassan has preached to people who are not keen in their sense and who have dogmatic characters. Dhammnupassan has preached to people who are very keen in their senses.
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Also it has mentioned that Buddha has preached foundation of mindfulness as four because of to remove the taking misunderstand of Sukha, Subha, nicca and Attabhva. In this chapter, I hope to make a brief survey on four foundation of mindfulness. Before that, it is necessary to realize what Anupassan is because without comprehending the real meaning of that it is very difficult to understand about four foundations of mindfulness. According to the Diganikya commentary, Anupassan means, Getting some knowledge, right view, investigation, investigaton of doctrine, consideration, proficiency, skill etc.10 This term has translated into English as looking at, contemplation.11Oxford English Dictionary has described term contemplation as The act of thinking deeply about something, The act of looking at something calm and careful way.12 Kaynupassan :- Here kya means body. Commentary has described that as kyeti Rupakyoidha angapaccangna kesdinaca dhammna samuhahena hatthikya rathakydiyo viya.13 So Kynupasan means thinking deeply about body or looking at body calm and careful way. Under
Tahcaritadihicaritasamathaynikavipassanynikesu hi mandatikkhavasena dvedh dvedh pavattesu veneyyesu mandassa tahcaritassa orika kynupassansatipahna visuddhimaggo, tikkhassa sukhuma vedannupassansatipahna. Dihicaritassapi mandassa ntippabhedagata cittnupassansatipahna visuddhimaggo, tikkhassa atippabhedagata dhammnupassansatipahna, Sumangala vilsini - Simon Hevvithrana printing, Colombo, 1932 10 katam anupassan? Y pa pajnan vicayo pavicayo dhammavicayo sallakkha upalakkha paccupalakkha paicca kosalla nepua vebhaby cint upaparikkh bhrmedh pariyik vipassan sampajaa patodo pa paindriya pabala pasattha papsdo paloko paobhso papajjoto paratana amoho dhammavicayo sammdihi, aya vuccati anupassan. Imya anupassanya upeto hoti samupeto upagato samupagato upapanno samanngato, tena vuccati anupassti. Sumangala vilsini - Simon Hevvithrana printing, Colombo, 1932 11 Pli English dictionary , R.C Childres, London, 1875, 43 p 12 Oxford English dictionary, oxford university press, London,2005, 329p 13 Sumangala vilsini - Simon Hevvithrana printing, Colombo, 1932
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kynupassan firstly it has mentioned about mindfulness of breathing. Because of, mindfulness of breathing is a convenient way of building up a foundation in mental calm and concentration. Mindfulness of breathing also has a considerable potential as a tool for the development of insight, the impermanent nature of the breathing been easy to notice and thus a constant remainder of the ones entire existence.14 So it implies that this discourse has categorized in accordance with systematical structure. Actually, In Kynupassana it encourages mediator to understand the real nature of this body. As well as here, it has mentioned that mediator has clearly aware of every bodily action. Also it has further described that mediator should contemplate body as body externally and internally. According to commentary, it means body of oneself and body of others. So it may indicate, mediator has to contemplate the nature prevailing in whole society. Actually, mediator should look up whole environment. In accordance with Diganikya commentary Buddha has preached Kyanupassan at first because of Kya is a ominous thing but people has misunderstand that as beautiful thing. So to remove this misunderstand kynupassan has mentioned first. Vedannupassan :- Vedan means feelings. It has described in commentary as Vediyatti vedan what we feel those are the feelings. According to Ven. Nynaponika thero Pli term vedan use in Buddhist psychology to indicate pleasant, unpleasant or indifferent sensation of physical or mental origin. Here it has distinguished feeling into three parts as Dukkha (unpleasant) Sukha (pleasant) Adukkhamasukha ( neutral). It encourage mediator to aware the affective quality of feelings in the early stages of perceptions.
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later part of this division it has mentioned about worldly and

unworldly feelings. While a monk abide contemplating feeling as feelings he can realize that there is nothing as person individual. Cittnupassan :- Citta means mind. This term has interpreted in Pli canon in various ways. So cittnupassan means looking at mind calm and careful way or investigating nature of mind deeply. Here contains sixteen state of mind. According to this discourse, contemplating mind as mind means realizing the nature of mind or training the mind. Ven. Nynaponika has described this as follows the object of observation is here the condition and the level of mind or consciousness, in general as it

14 15

Encyclopedia of Buddhism - Vol. 8 published by the Government of Ceylon.2009, 13p Ibid

presents itself at the given moment.16 describes the impermanent and flux of mind.

According to Diganikya, commentary cittnupassan

Dhammnupassan :- Here Dhamma means mind objects. Under dhammnupassan firstly it has mentioned what mediator should remove and secondly it has denoted that mediator must realize the aggregates and six sense spheres. Actually here, it has added that Here the arising of a fetter at any sense door is the object of Satipahna contemplation. The mediators task here is to gain insight into the control over the influence exercised by experience on the mind.17 Thirdly, it has mentioned that what mediator should cultivate. Here it has advised to remove five hindrance and cultivate seven awaken factors. The culmination of Satipahna practice is the achieving of the contemplation of four noble truths. It means realization or fully understands of the actuality and liberation of the Buddhas teaching. According to the commentary, Dhammanupassan implies the soullessness. End of the each of these chapters it has denoted that (samudaya dhammnupassi v, vayadhammnupassi v, samudayavayadhammnupassi v) should abide contemplating arising phenomena, vanishing phenomena, both arising and vanishing phenomena of certain contemplation Here it emphasizes the importance of realization of the every aspects of four foundation of mindfulness. Then the mediator can comprehend that there is nothing to clinging into the world. As mentioned in Satipahna sutta primary goals of Satipahna sutta are. 1. Sattna visuddhiy (Purification of Beings) 2. Sokapadevna samatikkamya ( to overcome sorrow and distress) 3. Dukkhadomanassa atthangamya (for the disappearance of suffer and sadness) 4. yassa adigamya (for the extend of knowledge) 5. Nibbnassa sacchikiriyya (realization of Nibbna) According to the Buddhism Sati is the main foundation of path of liberation. That is why in Sayutta nikya Buddha has preached. Sato bhikkhave Bhikku vihareyya vo ahka anussani ( oh monk I advice to abide with mindfulness )18

16

Nynaponika, The heart of Buddhist meditation, Buddhist publication society, Kandy, 2005,79p Encyclopedia of Buddhism - Vol. 8 published by the Government of Ceylon.2009,14p 18 Sayuttanikya, Mahvagga, B.J.T.P, Government of Ceylon, Colombo, 2006,334p
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02. Context of Satipahna sutta.

We can see various Suttas in canon named satipahna. But in this chapter I only pay my attention on the Satipana sutta in Diganikya. Mahsatipahna is the twenty-second sutta of Diganikya. According to the Sutta this discourse has delivered by the Buddha among Kurus in the market town called Kammsadhamma. When we concerning on the scope of Satipana sutta, main body of discourse describe the four Satipana in detail. So mainly, it has divided into four parts as 1. Kynupassan, (contemplation on body) 2. edannupassan (contemplation on feelings) 3. Cittnupassan (contemplation on mind) 4. Dhammnupassan (contemplation on mind objects). After that there are eleven sub divisions as Pabbas . But these sub divisions can only seen in Kynupassan and vedannupassan. 1. Anpna pabba, 2. iriypathapabba, 3. sampajhaapabba, 4. patikkulamanasikrapabba, 5. dhtumanasikrapabba, 6. navasivathikapabba. Under kynupassana it has mentioned six pabbas. Under npna pabba it has denotes how should a monk establish mindfulness of breathing as internal and external. In Irypatapabba content about four postures. Here it has emphasized very deeply, value of clear awareness of action as internal and external. Sampajapabba describe about the mindfulness of comprehension. Here it has pointed out that dower should clearly aware of what he is doing in his every action. In patikkulamanasikrapabba contents about the 32 parts of body. Main goal of this part is point out the real nature of body. Actually here, it has advised to reflect the repulsiveness of the body as internal and external. While mediator is contemplating the real nature of body then he can understand that there is nothing as self or person individual. Dhtumanasikrapabba describes about the reflection on material elements. Here it has advised to mediator review this body with regard to its primary elements as Pahavi, Apo, Tejo, vyo. In Navasivathikapabba it has mentioned that how dead body going to change within nine days. Actually, this pabba point out the uncertainty and real nature of this very body. Under Kynupassan it has included thirteen contemplating methods to contemplate body as body internal and external. 7. nivaanapabba, 8. khandhapabba, 9. yatanapabba, 10. bojjhanagapabba, 11. Saccapabba

Under Vedannupassan it has denoted nine points which help to abide contemplating feeling as feelings. Those nine are 1. Suka 2. Dukkha 3. Adukkhamasuka 4. Smisa v sukha 5. Nirmisa v suka
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6. Smisa v dukkha 7. Nirmisa v dukkha 8. Smisa v adukkhamasuka 9. Nirmisa v adukkhamasuka.

We can include every nature of feelings into these nine points. As well as under Cittnupassan (contemplating mind as mind) it has mentioned sixteen inherent characteristics of human mind. Such as 1. Sarga 2. Vitharga 3. Sadosa 4. Vitadosa 5. Samoha 6. Vitamoha 7. sakhitta 8. Vikkhitta 9. Mahaggata 10. Amahaggata 11. Sauttara 12. Anuttara 13. Samhita 14. Asamhita 15. Vimutta 16. Avimutta

Whole mind process can include into these sixteen characteristics. Here also it has mentioned that contemplate on mind as internal and external. Dhammnupassan (Contemplation on Mind objects) has divided into four Pabbas or sub divisions according to the its content. 1. nivaanapabba, 2. khandhapabba, 3. yatanapabba, 4. bojjhanagapabba, 5. Saccapabba In Nivanapabba it has mentioned about the five hindrances. 1. Kmacchanda sense desire 2. Viypda - Anger 3. Thinamiddha Sloth and torpor 4. Uddaccakkucca agitation and worry 5. Vicikicch doubt

In here, it advises to mediator to realize that the mental factors are present or not to him. In Khandapabba or chapter of five aggregates, contain about five aggregates. 1. Rupa 2. Vedan 3. Sa 4. Sakhra 5. Vina Also This pabba has clearly pointed out that mediator should realize the aggregate as well as arising phenomena of that and vanishing phenomena of that. Ayathanapabba contains six internal and external sense bases. 1. Cakkhu Rupa Sanyojana 2. Sota Sadda Sanyojana 3. Ghna Gandha- Sanyojana 4. Jhivh Rasa Sanyojana 5. Kya - Pohabba Sanyojana Also here it encourages mediator to realize the sense, sense objects, fetter arises depend on that both and arisen of non arisen fetter. Bojhangapabba (seven factors of enlightenment) denotes about seven bojjhangs. 1. Sati 2. Dhammavicaya 3. Viriya 4. Pti In here it has advised to mediator realize the existence and cessation of Bojjhangs. Saccapabba includes about four noble truths. 1. Dukkha sacca 2. Dukkasamudaya sacca 3. Dukkhanirodha sacca 4. Dukkhanirodhagmini patipadmagga sacca It has mentioned that the Bhikkhu who abide contemplating body as body should realize the four noble truths. This pabba has described noble truths in detail. 5. Passadi 6. Samdhi 7. Upekkh

03.Current practicably of Satipahna sutta.

Even though we are living in the 21st century, the golden era of technology it had been not capable to change the spiritual world of human kind. Buddhism as a religion or doctrine has done a great job to make spiritual development in human hearts since last 25 centuries. We cant limit Buddhism into particular time or particular society. Buddhist teachings are practice forever in whatever place or at whatever time. Buddha has preached Satipahna to overcome sorrow and distress, to disappearance of suffer and sadness and for ultimate liberation. Every human being hopes to liberate from mental and physical sufferings. They do everything for that. From the very first stage of that road, the method of right mindfulness will show immediate and visible results of its efficacy by defeating suffering in many a single battle19 so there is no doubt about the importance of establishing mindfulness in daily life. When analyzing current practicability of Satapahna sutta I feel that many methods included in Satipahna can be use practically even in current society to get success of mundane and transcendental life. In this chapter I hope to prove that getting each and every fact includes in Satipahna sutta. When consider about this context Anpnapabba in kynupassan has recommended few places for mindfulness of breathing. Araagatov rukkhamulagto v sugragatov in a forest at the foot of the tree of in an empty house. But in modern world it is difficult to find out places like these. Mr. V.F Gunrathna says, This is the something that the modern world badly needs. As for forests, they are fast decreasing in number. In towns, you find out very few gardens with large shady trees. In the village you do find gardens and trees, but the villagers are fast being converted into towns and they are no more the isolated places of silence and quiet they once were. Those living in busy towns and busy villagers are therefore left with only the third type of place, Sugra an empty house. Even this is not easy to find out and must therefore look for an empty room. Modern housing problems are such that even an empty room is not available to many. Overcrowding in houses and the system of living in flats make it still more difficult to secure en empty room. The next best thing is to select a quiet corner in a room.20 I also feel that it is not very necessary to find places like these to practice mindfulness of breathing. Environmental facts are very essential for mental development no doubt about that but it doesnt indicate that mediator can practice mindfulness of breathing only in these places. So I think

19 20

Nynaponika, The heart of Buddhist meditation, Buddhist publication society, Kandy, 2005, 8p Gunarathna, V.F,, The satapahna sutta and its application to modern life. Buddhist publication society, Kandy, 1981,8p

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Araagata, Rukkhamulagata, Sugragata, these formations indicate the calmness and clearness of the place. So as mentioned above if we can abstract empty corner in our room to practice mindfulness of breathing then it is ok. Actually, place it not a boundary for this kind of practice. Main point is there should be calmness and clearness of the environment as well as emptiness or simplicity is very important to concentration of mind. Some mediation teachers interpret these formations as Araagato means mediator should conduct himself as abide in forest. Forest is surrounded with many fears. Living in a forest is very difficult and very danger in every step. Likewise, there is hardness in every step of this life. We are always living in afraid of something. So mediator should have this very nature in his mind. In accordance with this interpretation, it is useless of thinking so much about place. Even in today in calm place, we can use practically this method to develop our spirituality or to keen our senses. I think there is no matter what so ever with the posture because the posture that mentioned Satipahna is the unique style of mediation. In that posture, it is easy to keep concentration. Iriypathapabba or Knowing about postures can practice under any circumstance if we have calm mind. It is not necessary certain place or certain time to practice this. Actually, here knowing about postures means mediator has to know the every action of his body. Gacchanto v gacchmiti pajnti, hito v hitomhiti pajnti ..21 (When he is going he knows that he is going, when he is sitting, he knows that he is sitting) In our daily life, we can practice this method without any hesitation. Because it is so simple, only we have to do is know what we are doing. We have to investigate that very carefully. Then it has mentioned that the importance of clearly aware of our action. lokite vilokite sapajnakri hoti, Samijjite psrite sapajnakri hoti. 22 (When looking foreward or back ward clearly aware of what he is doing, bending and stretching clearly aware what he is doing).This method also can use practically in any society or in any era. Actually here it has to clearly ware of his every action. Buddha has added that aiste, pite, khite, site sapajnakri hoti. Uccrapassva kamme sapajnakri hoti.23 (When we eating, drinking, chewing, savoring we have to clearly aware of our action. Even in passing excrements, we have to Cleary aware of that). In modern society, even people spending a busy life they can follow this. Actually, through clearly aware of our action we can complete that particular action hundred percent. As an example when someone driving

21 22

Diga nikya vol 2 ,B.J.T.P, Government of Ceylon, Colombo, 2006,442p Ibid , 442p 23 Ibid, 442p

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a car Cleary aware of his action then there will be no accidents or collisions. He can grant his life and others. When we are eating, clearly aware of it then we can understand the quantity of our food. Then there will be not any health problems. From the clear awareness of our action, we can achieve the full result of that. Reflection of the repulsiveness of the parts of our body (patikkulamanasikra) is also practical in current society. Human body is same in any society of in any period. We acquaint body as collection of thirty-two impurities. So there may be not necessary of any kind of place or time to reflect about this very body. Only thing is person should have wisdom. In current society, some mediator uses a photo of excoriate human body to understand the real nature of body. Actually, following that kind of method it is easy to reflect the repulsiveness of body. Method of reflection of four elements is also can use practically in current society. Because therein also have to reflect about elements of this very body. However, concerning about the Navasivathika or nine charnel ground contemplation there are some difficulties to practice that. Because in Navasivathika contain the real nature of death body from first day to ninth day. It has described how death body decays in course of time. seyyathpi passeyya saia sivathikya chaita kkehi v khajjamna gijjhehi v khajjamna sunakhehi v khajjamna siglehi v khajjamna vividehi pnakhajtehi khajjamna so imameva kya upasaharati ayai kho kyo eva dhammo eva bhvi eta anatito seyyathpi passeyya saia sivathikya chaita ahisakhalikha samasalohita nahusabandha.24 (as if he were to see a corpse in a charnel ground eaten by crows, hawks of vultures, by dogs or jackals or various other creatures compare this body with that thinking this body is of the same nature, it will become like that, it is not exempt form that fate) In modern society, we are not able to see this kind of repulsive scene. At present, there are some rules and regulations connected with death body or funerals. In accordance with those rules, it is prohibited to throw death bodies into forests. Death bodies should burn or bury. Therefore, without seeing or without looking that kind of thing it is impossible to practice nine charnel ground contemplations. Actually in accordance with modern society, people will not be able to practice navasivathika. Regarding with Navasivathika there is a question about current practicability.

24

Diga nikya ,vol 2,B.J.T.P, Government of Ceylon, Colombo, 2006,450-152p

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Vedannupassan or contemplation on feelings has timeless values. No one can say that contemplation on feeling can practice under these circumstances. Because of contemplation of feelings, mean knowing the real nature of feelings. sukha vediyamno sukha vedana vediymiti pajnti, dukkha v vedan vediyamno dukkha vedana vediymiti pajnti25 ( monk feeling a pleasant feeling knows that he feels a pleasant feelings, feeling a pain full feeling he know that he feels a painful feeling. ) . At present many people has become to anomie, by dint of not controlling their feelings. So people have to apply mindfulness in their feelings. When someone feel something he have to deeply investigate what I feel, is it pleasant or unpleasant or neither unpleasant nor pleasant? Is it worldly or unworldly? As an example, Some people consider taking liquor as a comfort. But if he deeply investigate about that then he can realizes that taking liquor is harm to my body it is very bad to whole society it cause to suffer. So I have to refrain from getting liquors. Process in here is at first he thinks taking liquor is pleasant thing but as a result of investigating he comprehended the real nature of that. So There is nothing any special procedures to practice vedannupassan. Simply in daily life people can practice contemplation of feelings. This is very practical in current society. Cittnupassan or contemplation of mind means contemplating mind as mind. Actually here, it has advised to mediator to investigate or realize the prevailing condition of mind. sarga v citta sarga cittanti pajnti. virga v citta virga cittanti pajnti26 (knows lustful mind as lustful mind, mind free from lust as free from lust.) This method also can use practically in current society. Because here it has advised to investigate mind, as we look water in the river sitting on outside. Through this method, people can realize the real nature of mind. If it is bad one, he can remove it or if it is good one, he can develop that. When someone in anger, through mind contemplation he can realize that he is anger then establishing mindfulness, he can remove anger. Internally and externally, (self and others) it is very practical way to follow. Following this method mediator can feel the simplicity and comfort of life. Even we are spending very busy life style we can practice this in every moment of our life in anywhere. There is nothing any particular procedures to follow this. We can practice this in our dayto-day life.
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26

Diga nikya vol 2 ,B.J.T.P, Government of Ceylon, Colombo, 2006,460p Diga nikya vol 2 ,B.J.T.P, Government of Ceylon, Colombo, 2006,464p

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Dhammnupassan or contemplating of mind objects is a deep philosophical teaching. Actually, dhammanupassana point out how should people conduct their lives without bias and conflicts. Firstly, it has mentioned about five enemies who always destroy our lives and making long our samsra. Those are five hindrances, sensual desires, ill will, sloth and torpor, worry and flurry, doubt. When we are mediating or doing good action then always these mental objects disturb to that and destroy that action. These five always agitate people to do bad things. So if we can realize the nature of five hindrances we can prevent of harm of these hindrances. As an example when I am doing something wrong. My friend points out the badness of that. Without accepting that if I beat him having got anger. That is vypda. But at that moment if I can establish mindfulness on that and vanish that there will be not any conflict. We can practice this in every step of our life. Finding particular time or place is useless. Acutally Satipahna can practice at the time we live and in the place, we live. Six internal and external sense bases are also very practical in current society. Here it has advised to comprehend the sense; sense object and fetter arise dependent on those two. As a result of connection of eye and form it arise eye consciousness. Because of that it arise fetters such as, Kmarga. dihi. Mna, iss, macchariya etc. if mediator can understand the sensory function and sensual world then he can realize the impermanence of every components. We can practice this method in every step of our lives. Because, this everything is in our selves. Buddha has blurbed those facts as separate points. In respect of seven factors of enlightenment, also very practical even in current society. Those are also mind objects; it means they are in our mind. But because of not establishing mindfulness on those facts, we cant comprehend about those. Therefore, it is not necessary get bonus points from almighty one to practice these teachings. These facts contain in our lives we can practice those at any time or in any society. Four noble truths are also very practical. Firstly we have to realize what is suffering, suffer is stick with our lives but as result of delusion and covertness we cant realize that. So we have to realize what suffer is. If we have enough knowledge then we can understand what is suffering. Then we can abandon the origin of suffer. We can develop the cession of suffering and we can realize the way of practice leading to the cessation of sufferings. Actually, we can practice these teachings in every step of our lives there are no boundaries as time or place. Only things are we should have effort, awareness, and mindfulness.

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Sati is the fundamental concept in here. Intentions always come to our mind in any tense. So here we have to do is as Buddha says in Sabbsava sutta jnato bhikkhave aha passato savna khy vadmi. No ajnato no apssato27 we should have wisdom to realize the cessations of desires. I means we should have correct awareness of our actions. Ultimately I have to say that Buddha never preach any kind of impracticable thing. As mentioned Ven. Rerukne chandavimala thero we cant say this and this time can only get the result of practicing Satipahna. If there are causes, there should be results also in any time. Time is empty thing. Time doesnt have any kind of strength to disturb something. If we can dominate mindfulness or follow Satipahna correctly, under any condition then we can get full achievement of satipahna as mentioned in Satipahna sutta. yo hi koci bhikkhve ime cattro satipahn bhveyya sattavassni tassa dinna phlna aatara phalaprikanka diheva dhamme saya a sativ upadises angmit28 Mediator can attain into Arahathhood or he can become into angmi in seven years practicing four foundations of mindfulness. Actually, according to the Sutta efficacy depend on the dedication of mediator.

27

Majjhima nikya - B.J.T.P, Government of Ceylon, Colombo, 2006, Diga nikya vol 2 ,B.J.T.P, Government of Ceylon, Colombo, 2006,460p

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Conclusion.
In accordance with above facts, it is clear that even though we are living in the second millennium Satipahna is very practical. Without any boundaries such as time, place we can practice that. Because, Satipahna can apply in to any circumstance. Therefore no need of particular schedules to practice Saipahna. Ven. Nynaponika says, The ancient way of mindfulness is as practicable to day as it was 2500 years ago. It is applicable in the lands of the west as in the east; in the midst of lifes turmoil as well as in the peace of the monks cell. Right mindfulness is in fact the indispensable basis of right living and right thinking- everywhere, at any time for everyone. It has vital massage for all.29 This expression is a great example for the current practicability of Satipahna sutta. If you can establish your mindfulness in every step your life on external and internal environment you can get the fully reward of practicing Satipahna. No one can questions about the practicability of Satipahna. Satipahna is practical even in next millennium, because it has timeless value. We are the dower of actions Sati is in our mind so thing we have to do is only establishment. Therefore, it is no need to provide any kind of examples to prove the current practicability of Satipahna.

29

Nynaponika, The heart of Buddhist meditation, Buddhist publication society, Kandy, 2005,1p

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Selected Bibliography.
Primary sources.
1. Diga nikya B.J.T.P, Government of Ceylon, Colombo, 2006 2. Majjhima nikya - B.J.T.P, Government of Ceylon, Colombo, 2006 3. Sayutta nikya B,J.T.P Government of Ceylon, Colombo, 2006 4. Sumangala vilsini - Simon Hevvithrana printing, Colombo, 1932

Secondary sources.
1. Dictionary of Pli language - R.C Childres, London, 1875 2. Dictionary of Pli language Rhys Davis and William stead, The pli text society, London, 1979 3. Encyclopedia of Buddhism - Vol. 8 published by the Government of Ceylon.2009 4. Oxford English dictionary, oxford university press, London,2005, 5. Sanskrith English dictionary, Monier williams, Asian educational service, India. 2005, 6. Nynaponika, The heart of Buddhist meditation, Buddhist publication society, Kandy, 2005 7. Gunarathna, V.F, The satapahna sutta and its application to modern life. Buddhist publication society, Kandy, 1981

Selected Sinhala Bibliography. oa;sl uQ,dY%'

1. nq oyf wdOHd;auh" l,HdKOu .%ka:ldr uKav,h" Ys% l,HdKOu uKav, m%ldYkh" 2008'

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2. pkaou, ys" freldfka" i;smGdk Ndjkd l%uh" isl=re fmd;a m%ldYlfhda" fmd,a.iaTg" 2009' 3. [dKfmdaKsl yss" fn!oaO Ndjkdf yoj;" ^isx'mj;k & wfYdald moaKS nKavdr yd iquk r;akdhl" fn!oaO .%ka: m%ldYl i;sh" uykqjr" 2010' 4. Y%S rdyq, ys" j,afmd," nqka jod< Ouh" fn!oaO ixialD;sl uOHia:dkh" foysj," 1995'

;D;Sh uQ,dY%
5. .=K;s,l' v' we' tfkod ;h ms<sn| i;smGdkh" m%fhda.sl bs lsysmhla" ksjkau" 25 l,dmh'1998 6. idrdkkao ys" ly.," t<fTk ishjig i;smGdkh" oHdiQoks" ^ixia& ,Ufha u,fcda;s ys" udj;.u fmaudkkao ys" 2003 7. fidr; ys" fmd,a,uqf" uyd i;smGdk iQ;%fha m%fhda.sl wxYh ms<sn| ir, .%yhla" Wjir wdkkao l=,iQh Wmydr ,sms ix.%yh" ^ixia& mshiS,s fudkak" 1999"