The satipatthana structure of kaya (body), vedana (sensation), citta (heart-mind), and Dhamma (teachings on rebirth and liberation from rebirth) shares a similar “three-one” yogic structure with Daoist internal alchemy, Hindu Yoga, and Chan/Zen Buddhism. In Daoism that structure is energy becoming matter (jing), breath energy (qi), heart-mind (shen), and the deeper ground of being (Dao). In Hindu Yoga the structure is posture (asana), breath energy (prana), heart-mind (citta), and the non-dual witnessing awareness (purusa). In Chan/Zen you have posture, breath energy, heart-mind, and Buddha Nature.
The 16 exercises provides the progression of practice through the satipatthana structure. A similar ground up progression of practice can be found in these other yogic traditions. The general pattern is to work with the body, then cultivate breath energy states, then do heart-mind practice, and then open up to a deeper level of reality which results in spiritual awakening. In the Samyutta Nikaya the core theory is the teachings on the 12 links so that provides the deeper reality to open up to. But I would also add that the 12 links is the underlying theory for the whole of the practice in the 16 exercises.
So to me the question would be how the practice of cittanupasana in exercises 9-12 organically leads to an experience of nibbana as described in exercises 13-16? And how is that progression similar or different from how these other traditions describe the transition from heart-mind practice to a deeper spiritual awakening?
The “three-one” structure may not be suitable for Satipaṭṭhāna.
In Satipaṭṭhāna, kāya and citta are presented in the singular (kāye, citte), while vedanā and dhamma are presented in the plural (vedanāsu, dhammesu).
This suggests a two-two structure: kāya is intimately related to vedanās, and citta is intimately related to dhammas. These relationships must be carefully observed and investigated. One can serve as the ground for the other; the other can be the means of support or generation for the first.
Furthermore, within the totality of the teachings, sati plays a crucial role in providing an active experience. When you understand and retain how a state arises, you gain the ability to reproduce it whenever you wish. Likewise, you can relinquish or bring any state to cessation.
The purpose of the Buddha’s teaching is not to discover metaphysical realities; rather, the purpose of the Dhamma is to achieve and maintain absolute peace in the face of whatever may occur in your life.
It’s wrong to consider them to be different exercises. Cittanupassana specifically refers to paying attention to unification, gladdening the mind etc.
“[9] He trains himself, ‘I will breathe in sensitive to the mind.’ He trains himself, ‘I will breathe out sensitive to the mind.’ [10] He trains himself, ‘I will breathe in gladdening the mind.’ He trains himself, ‘I will breathe out gladdening the mind.’ [11] He trains himself, ‘I will breathe in concentrating the mind.’ He trains himself, ‘I will breathe out concentrating the mind.’ [12] He trains himself, ‘I will breathe in releasing the mind.’5 He trains himself, ‘I will breathe out releasing the mind.’
Similarly dhammanupassana specifically refers to paying attention to arising and passing, cessation, letting go.
“[13] He trains himself, ‘I will breathe in focusing on inconstancy.’ He trains himself, ‘I will breathe out focusing on inconstancy.’ [14] He trains himself, ‘I will breathe in focusing on dispassion [or: fading].’ He trains himself, ‘I will breathe out focusing on dispassion.’ [15] He trains himself, ‘I will breathe in focusing on cessation.’ He trains himself, ‘I will breathe out focusing on cessation.’ [16] He trains himself, ‘I will breathe in focusing on relinquishing.’ He trains himself, ‘I will breathe out focusing on relinquishing.’
It doesn’t pay attention to any other states of mind or any other types of recollection regarding dharma. That means breath itself has these qualities - ie arising and passing, cessation. When breathing there is arising and cessation of the breath and similarly letting go of attention after the cessation of breath. So this exercise would align this principle with breath naturally.
So when doing Anapanasati, one can pay attention how the breath gladdens the mind, how the breath unifies the mind or how you see arising and passing with reference to breath. You can also contemplate arising and passing regarding sense contacts with reference to breath. But if you step away further from breath, then you would be doing contemplation of anicca, cessation or another type of meditation.
