kaya passaddhi (quietude of body) and citta passaddhi (quietude of mind)

Question: We find references to kaya passaddi and citta passaddi in the Buddhist teachings.
Could you explain the relevance of these two terms to a meditator?
Answer: kaya refers to action; action of the mind. So, passaddi refers to serene, tranquil nature
of action. Actions of mind become tranquil only when the mind is devoid of heat, resulting
from the existence of defilements such as lobha (greed) and dosa (aversion). When the mind is
free from these defilements, mind tends to cool off, making breathing shallower. At this stage,
mind begins to generate rupa kalapas (atoms), incorporating a tranquil degree of heat. These
atoms would begin to spread all over the body gradually. Tranquility, serenity would be felt
mentally as well as physically at this stage. The Supreme Buddha described this experience as
Sabba-kaya-patisamvedi assasissami ti sikkhati passa sissamiti sikkhati in the
Satipaththana Sutta.
Citta refers to the tendency of mind to grasp objects. The action of mind (kaya) is always to
grasp something. When ones mind reaches the stage of passaddi (quietude, serenity), the action
of grasping takes place in a tranquil manner. Mind arises through a specific thought process. It
follows the process of five aggregates, namely, form (rupa), sensation (vedana), perception
(sanna), mental formations (sankhara) and consciousness (vinnana).
Ruppana (triggering a change in a sense faculty) causes heat, accompanied by a specific degree
(sanna). This particular degree of heat creates formations (sankhara), incorporating a magnetic
force in them. The stage, up to the point of creating formations (sankhara) takes place in a sense
faculty. These formations, which have a magnetic force, then, trigger atoms, which lay in the
bloodstream of the heart base, into action. The process of triggering atoms in the heart base by
the magnetic force formed in the atoms of a sense faculty is known as vinnana
(consciousness). The consciousness (mind), arising in this manner, has different levels of
potential to grasp. When this potential to grasp becomes temperate, that state is identified as
serenity of mind (citta passaddi).
When in-breath and out breath becomes shallow, serenity of mind becomes more discernible. A
meditator realizes the significance of getting the mind rid of defilements at this stage. This is the
stage where atoms of bloodstream begin to change. Atoms which carry an extensive heat begin
to transform to atoms with milder degree of heat, after a lapse of 17 mind moments (citta
kshana). This process of transformation creates atoms, incorporating milder heat and magnetic
force, in the blood stream
Question: Venerable sir, in Buddhism, we find three precepts known as Sila (morality),
samadhi (concentration) and panna (wisdom). It is also believed that one can be free from
suffering of the cycle of rebirth by following these three precepts. How could one surpass

the occurrence of soka pariddawanam samathikkamaya, as indicated in the

Sathipattana Sutta, by following these precepts?
Answer: Before we proceed with this discussion, we need to clarify the meaning of some of
the terms referred in the Sathipattana Sutta in section, ekayano ayam bhikkawe maggo
saththanam visuddiya. Eka, maggo, refer to the fact that this is the only Path.
What is meant by the term only path? Here, the Supreme Buddha talks about sattanam
visuddiya, which is a specific form of purity of life. Life incorporates atoms, specific
properties of atoms associated with our sense faculties such as eye, ear, nose, tongue, body
and brain. Purification (visuddiya) entails the entire life, including all these sense faculties,
for the purpose of abandoning distaste of life and achieving joy, instead. Satta refers to
creatures, species. Human beings are also identified as satta, as all human functions are
based on attachment, desire. Human attachment is classifies under five categories, i.e.
visual, auditory, tactile, olfactory, and taste. These five types of attachment are found in
invisible creatures as well as human beings who have larger physiques. This nature of
attachment is known as satta and attachment always brings dissatisfaction to beings.
Specially, human beings attach to objects in such a way that it would dissatisfaction,
suffering at all times. It is evident at this stage that dissatisfaction varies depending on the
intensity of attachment. Specific purification (visuddiya), proclaimed by the Supreme
Buddha, teaches us to transcend dissatisfaction totally. It brings the mind to a specific state
of purity. Even if a meditator achieves concentration (Samadhi), absorption (jhana) or super
normal powers (abinna), it is devoid of total purity of mind (visuddiya). If it is the state of
total purity, mind should not become impure again under any circumstances. Here, all
avenues that may lead mind to impure states again have been blocked. That is why this
particular state of purification (visuddiya) is deemed to be unique.
What is the demeanor of an individual who has achieved this state of purity in mind? If an
individual has attained the fruit as a stream- enterer (sotapanna), then, he has reached a unique,
higher level of purity by way of abandoning the three main fetters, namely, personality view
(sakkaya ditti), skeptical doubt (vicikicca) and clinging to rights and rituals ( silabbata
paramasa) for good. This is a level of purity in mind which prevents a rebirth in the four lower
realms.
Next, the Supreme Buddha elucidates, soka pariddawanam samathikkamaya..., meaning the
necessity of overcoming sorrow (soka) and lamentation (parideva). Before we discuss the
methodology of overcoming sorrow and lamentation, we need to clearly understand the meaning
of these two terms. Sorrow (soka) means the heat in mind. When heat arises in mind (soka),
then, it begins to spread all over the body. This process is known as lamentation (parideva).
Lamentation (parideva), which elevates to unbearable states in the body, is the main cause which
brings dissatisfaction to our lives.