I ran across this sutta while reading the Maha-satipatthana Sutta on accesstoinsight.org:
Sankhitta Sutta: In BriefIt very briefly describes a complete meditative path from composing one's mind inwardly, to goodwill and the brahmaviharas and through satipatthana, utilizing the jhanas. As someone pre-first path (around A&P stage), but concerned about the effect the dark night will have on my life, I find the path outlined here to be interesting.
Some thoughts:
- I hadn't practiced metta in this way before. "Good-will, as my awareness-release, will be developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, & well-undertaken." To "hand the reins" to goodwill and take it "as a basis" means, to me, to relinquish control over my actions to that part of me which intends only to do well for all beings. I can recognize that part of me -- it's simply the source of intentions when I do nice things for my friends and others to try to improve their lives and make them happier. I hadn't understood exactly what a "spiritual" practice feels like until I tried giving this part the reins. Now I believe I understand. It also sheds light on some of what Richard was talking about on the AF Trust website with regards to spiritual enlightenment and positive emotions.
- At the same time, trying this, I notice my face becomes radiant, I begin to feel uplifted and happy. My eyes open wide, and I gently and automatically smile. This is very unusual for me, as I tend to be generally depressed, low, or anxious. I also notice piti arising in my body. I think I begin to understand the sutta descriptions of jhanas, and also some of the descriptions in the suttas of the Buddha's disciples being radiant, with clear complexion, etc. (Don't have a reference on hand.) I definitely never got the latter part before.
- Goodwill/metta is only the first part. Having developed the jhanas through metta, the sutta instructs one to develop them through compassion, appreciation (sympathetic joy?), and equanimity. Perhaps this is proceeding from highly affective states through less affective states.
- One then follows into satipatthana practice, again with the jhanas. Does the release reached through this include the dismantling of all the fetters? This I am curious about. The sutta claims the monk given these instructions "in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here & now."
It would be an interesting experiment for a beginning yogi such as myself to really dedicate him/herself to such a practice.
Any comments?