SAMATHA

VIPASSANA
-Yuganaddha
The yoking together of Calm and Insight meditation

An Exposition on
Vipassana with the vehicle of Samatha
from the writings of:
Venerables
Buddhadasa Bhikkhu and Mahasi Sayadaw
collated and edited by jinavamsa bhikkhu
for the good of the few with little dust in their eyes.
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PREAMBLE
The practice of meditation is much misconceived by many, so much
so that the true and ultimate goal and value of meditation has
become hazy and nebulous through being subjected to much
ignorance and abuse. There are confusion of thoughts and
concepts regarding the meditation practices taught by the Great
Teacher. As there are confusion in the practice of His Meditation
so are there also confusion regarding the instructions, methods and
differing forms of meditation taught.

At such times and in such conditions the Buddha’s advice has

always been to ask us to compare the prevailing events to the
standards he has set for just such eventualities. To do this we have
to go back to the Original Discourses to re-orient ourselves.
Fortunately these are still available for us to re-evaluate and re-
orient our views and deeds. Thus, should there be even the germ of a
suspicion aroused that a thing heard or seen does not conform to
Dhamma truth, one should refer to and compare that with the
Discourses and Laws laid out by the Buddha as enshrined in the
Tipitaka.

The Buddha And The

The Indian “Renouncer” Tradition
We can know very little of the historical Buddha with any degree of
certainty. Yet within the bounds of the reasonable historical
probability we can form quite a clear picture of the kind of person
the Buddha was….‘one who strives’. It points towards a particular
tradition as a samana or a wanderer….
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…three kinds of activities seem to have preoccupied these wanderers

and ascetics. First, there is the practice of austerities, such as going
naked in all weathers, enduring all physical discomforts, fasting or
undertaking vows to live like a cow or even a dog.

Secondly, there is the cultivation of meditative and contemplating

techniques aimed at producing what might, for the lack of a suitable
technical term in English, be referred to as ‘altered states of
consciousness’. In the technical vocabulary of Indian religious texts
such states come to be termed ‘meditations’ (jhana) or
‘concentrations’ (samadhi); the attainment of such states of
consciousness was generally regarded as bringing the practitioner to
some deeper knowledge and experience of the nature of the world.

Lastly, there is the development of various philosophical views

providing the intellectual justification for particular practices and the
theoretical expression of the ‘knowledge’ to which they led………[The
Foundations of Buddhism: Rupert Gethin; Dating the Buddha: Richard Gombrich].
Thus the tradition of concentration meditation had originated well
before the Buddha’s advent in the history of Indian tradition and
culture. Later on with the inclusion of insight meditation taught solely
by the Buddha, two forms of meditation came into vogue.

Samatha
The first is samatha which literally means 'tranquility' or 'calm'. The
initial stages of samatha meditation are to do with concentrating the
mind, one-pointedness. Traditionally, there are forty subjects to
choose from. One of the more widely practised techniques is
mindfulness of breathing (anapanasati), where both mind and body
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are calmed by concentrating on the breath. However samatha

meditation is not just about concentration. When the mind is totally
focused and the five hindrances (ill-will, sensual desire, anxiety, sloth
and doubt) have been eradicated [though temporarily] from the mind,
the meditator gains access to deep absorbed concentration known
as jhanas. These bring on states of great happiness and rapture but
fall short of nibbana. Samatha meditation therefore doesn't take
one all the way to enlightenment.

Six long years, the Buddha struggled and subjected himself to the
practice of concentration meditation. Ardently and with great
conviction, he practised what he believed was the correct way to
eradicate defilements in order to gain the state of Deathlessness.
He practised self mortification and hardship till he was reduced to
just skin and bones [as depicted on the front cover]. Finally after
deep contemplation and with the revival of memory of past success in
meditative practices as a child; he combined concentration
meditation with contemplative insight meditation and gained the goal
he had set out to attain.

Vipassana
Vipassana or 'insight' meditation offers quite a different approach.
The emphasis here is on seeing things as they really are, unclouded
by attraction or aversion. The basic practice is to note everything
one is doing as one is doing it. When one is walking, one knows that
one is walking. When one is drying the dishes, one notes that one is
drying the dishes. Be aware of the sensation in one's foot as it
touches the ground, and the different sensations as it rises again. In
a sense, this is the first stage of vipassana meditation: bare
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awareness. Alongside this bare attention is the insight into the three
marks of existence that underlie all phenomena: impermanence
(anicca), suffering (dukkha) and non-self (anatta). Unlike samatha,
vipassana is a meditation method that takes one all the way directly
to Nibbana. The Buddha himself applied both forms of meditation
to gain Enlightenment. We read from the Sutta…

In the First Watch of the Night…

Night…
[Majjhima
[Majjhima Nikaya 36, Maha-
Maha-Saccaka Sutta]
"When the mind was thus concentrated, purified, bright,
unblemished, rid of defilement, pliant, malleable, steady and attained
to imperturbability, I directed it to the knowledge of recollecting my
past lives. I recollected my manifold past lives, i.e., one birth, two...
five, ten... fifty, a hundred, a thousand, a hundred thousand, many
aeons of cosmic contraction, many aeons of cosmic expansion, many
aeons of cosmic contraction and expansion. This was the first
knowledge I attained in the first watch of the night. Ignorance was
destroyed; knowledge arose; darkness was destroyed; light arose”.

"When the mind was thus concentrated, purified, bright,

unblemished, rid of defilement, pliant, malleable, steady and attained
to imperturbability, I directed it to the knowledge of the passing
away and reappearance of beings. Thus -- by means of the divine
eye, purified and surpassing the human -- I saw beings passing away
and re-appearing, and I discerned how they are inferior and superior,
beautiful and ugly, fortunate and unfortunate in accordance with
their kamma. This was the second knowledge I attained in the
second watch of the night. Ignorance was destroyed; knowledge
arose; darkness was destroyed; light arose”.
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"When the mind was thus concentrated, purified, bright,

unblemished, rid of defilement, pliant, malleable, steady and attained
to imperturbability, I directed it to the knowledge of the ending of
the mental formations. I discerned, as it was actually present, that
'This is stress... This is the origination of stress... This is the
cessation of stress... This is the way leading to the cessation of
stress... These are formations... This is the origination of
formations... This is the cessation of formations... This is the way
leading to the cessation of formations'. My heart, thus knowing, thus
seeing, was released from the formation of sensuality, released from
the formation of becoming, released from the formation of ignorance.
With release, there was the knowledge, 'Released'. I discerned that
'Birth is ended, the holy life fulfilled, the task done. There is nothing
further for this world’. This was the third knowledge I attained in the
third watch of the night. Ignorance was destroyed; knowledge arose;
darkness was destroyed; light arose”.

Concentration was gained from calming the mind through samatha

and then the calmed mind was directed to knowledge of insights by
contemplation through vipassana meditation.

Working in Tandem (yuga-

(yuga-naddha)
A thought came to put together a set of notes to assist those who
had not had the good fortune to meet up with a teacher in meditation
who was able to guide them to the correct path of meditation. Quite
a number had started meditation by practising samatha meditation
unclear of the goal and realities of this form of meditation and also
not realising that samatha or concentration meditation was not the
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direct path to the ending of defilements with Nibbana as the ultimate

goal.

Absorbed concentration meditation or as it is termed samatha

bhavana has its origin in the history of Indian tradition even before
the advent of the Budhha’s Teachings.

Different teachers will emphasize different approaches. It is quite

usual, however, for both practices to be combined. For personal
preferences, a beginner may start off with samatha meditation,
moving on to vipassana when some mastery over concentration has
been achieved. Sometimes, he or she may begin with vipassana and
delve into samatha, once insights have developed; at the present time
most meditator will start and end with vipassana. Which form of
meditation, one chooses to practise depends on one's lifestyle. It
may be difficult for someone who leads a very hectic lifestyle
because of job and family commitments to find the quiet necessary
for successful samatha practice. In such cases vipassana might be a
better option.

The two greatest masters of the Lord Buddha’s pristine meditation

practice, in this renunciate’s humble opinion are the contemporaries;
the Venerables Buddhadasa Bhikkhu and Mahasi Sayadaw. They
were firm and sincere in their convictions and resolute in their
teachings and the practice of the Dhamma, Samatha and Vipassana
meditation. One cannot lose one’s way by following the instructions
of these two great proven and widely accepted Venerables. Thus,
their teachings have been collated and presented to those who are in
need of such specific instructions to direct and streamline their
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meditation practices to attain to the final Goal. Should it prove to

have been of assistance to you in your quest for the Deathless, may
you then pass on the knowledge that you have gained to assist
others drifting aimlessly on the way, naively, thinking that they are on
the correct path! There are many such, filled with concrete in their
eyes, who without help will never find their way out of their delusion!

Acknowledgement
Kalyanamittas have contributed their Dhamma in the composition of
this book; it would detract from their wholesome intentions to name
these great people; it suffices to state that without their moral
support, advice, assistance in many forms, proof-reading(s) of the
manuscript, supplies of material and all the necessities in the make-up
of a Dhamma book, this little book would not have reached your
hands in this present format. Dear Friends (and those beginning on
the journey too), your Merits are Great and may this Correct
Effort be conducive to your attaining the Goal of Nibbana in this
very life…

However, a great injustice would have been done to them if no

mention were made at all. Some indications of the influence they
have made on the make up of this little book will be told, albeit of an
oblique nature. Viz:

Uncle Tan, my lay teacher, who teaches me the need to practise

ardently and correctly, who constantly corrects my views on the
Dhamma, fearful lest I go wrong and not be able to accompany him
to Nibbana.
 9

Punnika, who patiently and gladly proof-read this manuscript

umpteenth times before it went to print. Her comments often kept
me in mirth, her patience knew no bounds. Many hours have gone
into reading and many re-readings of this manuscript. To her goes
the credit of a smooth and clear reading of the final work.

Little Ping Ping too is a kalyanamitta. He is at the moment of

writing, three years old and was born without eyes; a congenital
condition, the doctors would say. Of course in the Dhamma way of
speaking he would be reaping the vipaka of his kamma enacted in
previous existences.

First indication of Ping Ping’s existence was whispered around the

centre. Fears and superstitions abounded. Little Ping Ping’s
problems were not only his eyes; he had a cleft palate and serious
heart defects. He was small for a three year old, weak and unable to
stand. He was a lovable child though and soon became the focus of
a group to initiate care for him; medical care as well as care for his
future education. Little Ping Ping was the catalyst for a group of
people to realise the dangers of future existence in a samsara where
the Dhamma is not practised.

They took heed of the Buddha’s exhortation to practise insight

meditation in order to realise the sufferings of existence, present and
future. Little Ping Ping’s presence in the meditation centre enabled
the group to focus their attention on the need to do good, refrain
from evil and meditate to rid defilements. Thus unknown to him, little
Ping Ping’s presence was helpful to cause wholesome deeds in
 10

others. Hopefully this will accumulate merits for his own future
existence.

We bring to mind Auntie Lee, a woman of great patience and

compassion [because of her matured vintage years devoted to
Dhamma practice, she is addressed by the honorific title of
“Auntie”].

Each morning without fail, she walks from her solitary abode [though
she has children and grandchildren] to the meditation centre and
willingly do her duties to tidy and make presentable the meditation
centre, so that others may use the facilities comfortably. Selfless,
considerate and compassionate are her motives. The Buddha said:
“The person who practises my Teachings best, venerates me most”.
Have no doubt that Auntie venerates the Lord best! She has no
necessity to voice her venerations; her daily deeds shout her
veneration! She personifies the Buddha’s Dhamma!

One fine fateful day, after ten days of sharing voluntary work with
others in looking after some devotees who were training in
undertaking samanera practices, she complained of discomfort in the
heart region. Her family immediately took her for a medical
observation. Sparing the details of her case, we shall only mention
that she was discovered to be in a life threatening situation and
needed immediate major corrective surgery on her heart valves. This
was done and she was out of danger and hospital in a matter of less
then three days! The doctors were amazed at her quick recovery and
also at the fact that before, during and after the surgery, she was not
in any form of physical pain, was not weak bodily, was not
 11

complaining of anything, was constantly calm, cheerful and confident.

She walked out of hospital and was completely recovered without
any trace of her condition whatsoever!

Her daily life activities involve a few hours of meditation and

contemplation; maintaining a peaceful and solitary lifestyle,
constantly practising the Dhamma in its original purity as enshrined
in the Tipitaka. She attributes her amazing situation to the practice
of Vipassana meditation and training in the Dhamma.

The lesson we should learn from this is to train to live a solitary life
among mundane environment and practise the Buddha’s Dhamma.
Hers is a true example of the Mangala Sutta’s: “Though in contact
with worldly dhammas, yet her mind is not shaken…” she is worthy of
offerings; a member of the Sangha!

We bring to mind now, a group of Dhamma seekers across the

causeway, who regularly hops across to the meditation centre in
Kulai and either train in keeping the eight precepts or noviceship. A
group of young dynamic Dhamma personnel, who will instill and blend
their vibrant brand of Dhamma with the existing mature Dhamma,
bringing in a fresh Dhamma breeze displacing old and tired Dhamma
air and absorbing the maturity of vintage wisdom.

This blending will be a catalyst of growth for all concerned. The

blend of youth and maturity is a powerful Dhamma force, necessary
in today’s artificially created environment, where the truth is subtly
glossed until it is distorted by the glare reflected in the successes of
personal desires and delusions. Such are difficult to comprehend
 12

for those deeply involved in the mundane search; yet such mundane
quests are a necessity in order to survive in this artificially created
environment. Those who are able to differentiate between things
that are necessary and things that are unnecessary are the ones
knocking at nibbana’s doors. To be able to do this; this powerful
Dhamma force of youth and wisdom is of absolute necessity. Wisely
using the forces of youth to harness the wisdom of the Ancient path
residing in the aged will enhance the longevity of the sasana.

And …..... those who offer dana at pindapata, directly into the bowl
of the bhikkhu standing patiently and honourably accepting the alms
of the laity; those who propagate the Dhamma in the ways they
know, by words, actions and deeds (such as using the modern
electronic medium); those who offer labour as a dana to enhance and
make easy the life of the recluses and samanas; those who ensure
that the sasana is well care for and protected…these are the ones,
worthy of respect and truly practising the Teacher’s
Dhamma…these are the worthy ones.

This short preamble also serves to acknowledge that there are out
there many who are struggling to find the correct path to nibbana,
but are unable to see the correct path. They are led to believe in
meditative practices that promise quick results. Most times these
practices are not what they claim to be and may even be dangerous
to mental health.

Please be aware too, that many established Theravadan countries

that were pure in the practice are now entering a phase where the
corruption of the Dhamma has set in and are not as they were
 13

before. Many purportedly Vipassana and Samatha meditation

practices have been corrupted with views of individual preferences
that are not in conformity with established practices as outline in the
pure Teachings of the Buddha.

Thus travelling around visiting these countries to “learn” the

Buddha’s Dhamma is fraught with real dangers. The possibilities of
picking up wrong Dhamma is highly possible! Due to our ignorance
we are not able to distinguish the real from the unreal. Thus we end
up with unwholesome intentions and deeds. The good news is that
situations and events prove the Buddha’s words. Alas, the sad news
is that those times mentioned as the future in the Buddha’s days
refer to out present time! Please take heed, Dear Friends all and
truly be discerning when deciding to believe and practise certain
practices purportedly to have come from the Buddha’s lips. The
Buddha have indicated in the Pali Texts that such a time will come
when the Future Dangers are real, as in the following quotes.

Future Dangers (IV)

Anguttara Nikaya V 80
Monks, these five future dangers, unarisen at present, will arise in
the future. Be alert to them and, being alert, work to get rid of them.
What five?

(1) There will be, in the course of the future, monks desirous of fine
robes. They, desirous of fine robes, will neglect the practice of
wearing cast-off cloth; will neglect isolated forest and wilderness
dwellings; will move to towns, cities, and royal capitals, taking up
residence there. For the sake of a robe they will do many kinds of
 14

unseemly, inappropriate things. This, monks, is the first future

danger, unarisen at present, that will arise in the future. Be alert to it
and, being alert, work to get rid of it.

(2) Furthermore, in the course of the future there will be monks

desirous of fine food. They, desirous of fine food, will neglect the
practice of going for alms; will neglect isolated forest and wilderness
dwellings; will move to towns, cities, and royal capitals, taking up
residence there and searching out the tip-top tastes with the tip of
the tongue. For the sake of food they will do many kinds of
unseemly, inappropriate things. This, monks, is the second future
danger, unarisen at present, that will arise in the future. Be alert to it
and, being alert, work to get rid of it.

(3) Furthermore, in the course of the future there will be monks

desirous of fine lodgings. They, desirous of fine lodgings, will
neglect the practice of living in the wilds; will neglect isolated forest
and wilderness dwellings; will move to towns, cities, and royal capitals,
taking up residence there. For the sake of lodgings they will do many
kinds of unseemly, inappropriate things. This, monks, is the third
future danger, unarisen at present, that will arise in the future. Be
alert to it and, being alert, work to get rid of it.

(4) Furthermore, in the course of the future there will be monks who
will live in close association with nuns, female probationers, and
female novices. As they interact with nuns, female probationers, and
female novices, they can be expected either to lead the holy life
dissatisfied or to fall into one of the grosser offences, leaving the
training, returning to a lower way of life. This, monks, is the fourth
 15

future danger, unarisen at present, that will arise in the future. Be

alert to it and, being alert, work to get rid of it.

(5) Furthermore, in the course of the future there will be monks who
will live in close association with monastery attendants and novices.
As they interact with monastery attendants and novices, they can be
expected to live intent on storing up all kinds of possessions and to
stake out crops and fields. This, monks, is the fifth future danger,
unarisen at present, that will arise in the future. Be alert to it and,
being alert, work to get rid of it.

These, monks, are the five future dangers, unarisen at present, that
will arise in the future. Be alert to them and, being alert, work to get
rid of them.

In ending this little précis, it is hoped that this work will be of help to
you in your search for the ultimate release from suffering; thus will
this monk have done his little bit to ensure that the True Teachings
will last that much longer. May all beings strive to deny Mara the
pleasure of their company…sadhu, sadhu, sadhu!

jinavamsa bhikkhu [jinavamsa@gmail.com]

kulai vipassana meditation centre
kulai, johor
th
10 july 2006
 16

DEDICATION
TO
SEEKERS OF THE PATH

To You Great Honours Accrue

Accolades and Merits Too;
Your Life’s Dana
Mainstay of The Sasana.

Samsara’s journey’s wearisome,

Friends! Fear not…,
Gained…. merits untold,
Glance not back… ahead ‘s Nibbana’s fold !

A Home without Confines

A Repose that is Awakening
Journey Ends that Begins
Solace …never a womb to find

Praised by the Great Teacher

Friends…The Supreme Prize Awaits.
Though Dhamma Flowers are Tempting
Have a care! Tarry not e’en awhile,
linger Not!
Less the Gates…
Keeper wearied..
Close anon …For untold Aeons.
 17

P
UNNANUMODANA

Gratefully

DEDICATE
and

SHARE
Merits accrued
With all departed relatives;
Devas and all Celestial Beings;
Petas and all beings in the suffering planes.

May all beings

Everywhere and every form
Share in the Merits of these Deeds,
Deeds,
Past, Now and from this Moment in Time
May All Beings Rejoice and be Peaceful.

SADHU! SADHU! SADHU!

 18

P REFACE

Anapanasati does not mean, as is generally interpreted,

Mindfulness established on; in and out breathing. It actually
means Mindfulness Established On an Object with each IN
and OUT Breath.

The method of practice, as explained in the Anapanasati-sutta

of the Majjhima Nikaya, is complete in itself. One can
understand and practise Anapanasati comparatively easier with
this sutta than those explained in other suttas. It’s message is
in-depth and thoroughly in line with the Four Foundations of
Mindfulness (Satipatthana). In practising all the Sixteen Stages
of Anapanasati completely, the Four Satipatthana are fulfilled
in themselves.

These being fulfilled, the Seven Factors of Enlightenment are

perfected, without one’s conscious efforts; eventually perfecting
all Thirty-Seven Requisites of Enlightenment; thus Clear-vision
and Deliverance are perfected in consequence.

Buddhadasa Indapanno
Mokkhabalarama,
Chaiya.
20 March, 2514

Sabbadanam dhammadanam jinati

The Gift of Dhamma Excels all other Gifts
Published for free distribution
 19

A Short

BIOGRAPHY of

Ajahn Buddhadasa Bhikkhu

(Servant of the Buddha)

Went forth as a Bhikkhu (Buddhist monk) in 1926, at the age of twenty.

After a few years of study in Bangkok, which convinced him "purity is
not to be found in the big city". he was inspired to live close to nature in
order to investigate the Buddha-Dhamma.

Thus, he established Suan Mokkhabalarama (The Grove of the Power of

Liberation) in 1932, near his hometown of Pum Riang (now in Chaiya
District). At that time, it was the only forest Dhamma Centre and one of
the few places dedicated to Vipassana meditation in Southern Thailand.
Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over
the years so that they are easily described as "one of the most influential
events of Buddhist history in Siam”.

Although his formal education only went as far as ninth grade and
beginning Pali studies, he was given five Honorary Doctorates by Thai
 20

universities. His books, both written and transcribed from talks, fill a
room at the National Library and influence all serious Thai Buddhists in
Siam. Doctoral dissertations are still being written about him and his
legacy. His books can be found in bookstores around the country and
are favourites as gifts at cremations.

After the founding of Suan Mokkh, he studied all schools of Buddhism,

as well as the other major religious traditions. This interest was practical
rather than scholarly. He sought to unite all genuinely religious people
in order to work together to help, as he put it, "drag humanity out from
under the power of materialism". This broad-mindedness won him
friends and students from around the world, including Christians,
Muslims, Hindus, and Sikhs.

His last project was to establish an International Dhamma Hermitage.

Ajahn Buddhadasa died in 1993 after a series of heart attacks and
strokes that he kept bouncing back from in order to teach. The final
stroke occurred as he was preparing notes for a talk to be given on his
birthday in two days (27 May).

Suan Mokkh carries on in the hearts and actions of all those who have
been inspired and guided by his example and words. Suan Mokkh is not
so much a physical place as it is the space of Liberation that we all must
discover in this very life.
 21

A Short

BIOGRAPHY
of
The Venerable Mahasi Sayadaw (1904 - 1982)

Venerable Mahasi Sayadaw was born in the year 1904 at Seikhun. At the
age of six he was sent to receive his early monastic education under U
Adicca. Six years later, he was initiated into the Monastic Order as a
samanera under the same teacher and given the novice name of Shin
Sobhana (Auspicious). He ordained as a full fledged bhikkhu on the 26th
day of November 1923.

Ashin Sobhana next went to the city of Mandalay, noted for its pre-
eminence in Buddhist learning, to pursue advanced study of the
scriptures under Sayadaws well-known for their learning.

His deepening interest in the Satipatthana method of Vipassana

meditation took him then to neighbouring Thaton where under the
well-known Mingun Jetawan Sayadaw's instructions, Ven. Sobhana took
up intensive practice of Vipassana Meditation for four months with such
 22

good results that he was in turn able to teach it properly to his first three
disciples at Seikhun while he was on a visit there in 1938.
It was not long before Mahasi Sayadaw's reputation as an able teacher of
Vipassana Meditation spread. It came to the attention of a devout and
well-to-do Buddhist in the person of Sir U Thwin who wanted to
promote the Buddha Sasana by setting up a meditation centre to be
directed by a meditation teacher of proven virtue and ability.

Eventually, on the 13th of November 1947, the Buddhasasananuggaha

Association was founded at Rangoon with Sir U Thwin as its first
President with scriptural learning and practice of the Dhamma as its
objectives.

On the 4th of December 1949, Mahasi Sayadaw personally inducted the

very first batch of 25 yogis into the practice of Vipassana Meditation.
Within a few years of the establishment of the principal Sasana at
Rangoon, similar meditation centres sprung up in many parts of the
country with Mahasi-trained members of the Sangha as meditation
teachers. These centres were not confined to Burma alone, but extended
to neighbouring Theravada countries like Thailand and Sri Lanka. In
recognition of his distinguished scholarship and spiritual attainments,
Mahasi Sayadaw was honoured in 1952 by the then President of the
Union of Burma with the prestigious title of Agga Maha-Pandita (the
Exaltedly Wise One).

At the historic Sixth Buddhist Council, inaugurated on the 17th of May

1954, Mahasi Sayadaw played an eminent role, performing the exacting
and onerous tasks of Osana (Final Editor) and Pucchaka (Questioner)
Sayadaw.

Mahasi Sayadaw has to his credit many volumes of Dhamma literature;

many in the Burmese language and many more translated to other
languages, especially the English language. His international reputation
and standing in the field of Buddhist meditation has attracted numerous
visitors and yogis from abroad. Many are the Western yogis who have
been practising Vipassana meditation under the Sayadaw.

Mahasi Sayadaw passed away on the 14th day of August 1982.

 23

INTRODUCTION TO

SAMATHA VIPASSANA
-Yuganaddha

The following twoSuttas recommend

the practicality to “yoke” Calm and Insight

YUGA-NADDHA SUTTA

In Tandem [Anguttara
[Anguttara Nikaya IV.170]

On one occasion the Ven. Ananda was staying in Kosambi, at

Ghosita's monastery. There he addressed the monks:

"Friends"!
"Yes, friend", the monks responded.
 24

The Venerable Ananda said: "Friends, whoever; monk or nun, declares

the attainment of arahantship in my presence, they all do it by means of
one or another of four paths. Which four?”

"There is the case where a monk has developed insight preceded by

tranquillity. As he develops insight preceded by tranquillity, the path is
born. He follows that path, develops it, pursues it. As he follows the
path, developing it and pursuing it, his fetters are abandoned, his latent
tendencies abolished.”

"There is the case where a monk has developed insight preceded by

tranquillity. As he develops insight preceded by tranquillity, the path is
born. He follows that path, develops it, pursues it. As he follows the
path, developing it and pursuing it, his fetters are abandoned, his latent
tendencies abolished”.

"Then there is the case where a monk has developed tranquillity in

tandem with insight. As he develops tranquillity in tandem with insight,
the path is born. He follows that path, develops it, pursues it. As he
follows the path, developing it and pursuing it, his fetters are
abandoned, his latent tendencies abolished.”

"Then there is the case where a monk's mind has its restlessness
concerning the Dhamma [the corruptions of insight] well under control.
There comes a time when his mind grows steady inwardly, settles down,
and becomes unified and concentrated. In him the path is born. He
follows that path, develops it, pursues it. As he follows the path,
developing it and pursuing it, his fetters are abandoned, his latent
tendencies abolished.”

"Whoever, monk or nun declares the attainment of arahantship in my

presence, they all do it by means of one or another of these four paths".
 25

SAMADHI SUTTA

Tranquillity and Insight

[Anguttara Nikaya IV.94]

"Monks, these four types of individuals are to be found existing in the

world. Which four?

There is the case of the individual who has attained internal tranquillity
of awareness, but not insight into phenomena through heightened
discernment.

Then there is the case of the individual who has attained insight into
phenomena through heightened discernment, but not internal
tranquillity of awareness.

Then there is the case of the individual who has attained neither internal
tranquillity of awareness nor insight into phenomena through
heightened discernment.

And then there is the case of the individual who has attained both
internal tranquillity of awareness and insight into phenomena through
heightened discernment”.

"The individual who has attained internal tranquillity of awareness, but

not insight into phenomena through heightened discernment, should
approach an individual who has attained insight into phenomena
through heightened discernment and ask him: 'How should formations
be regarded? How should they be investigated? How should they be seen
with insight’? The other will answer in line with what he has seen and
experienced: 'Formations should be regarded in this way. Formations
should be investigated in this way. Formations should be seen in this way
with insight’. Then eventually he [the first] will become one who has
attained both internal tranquillity of awareness and insight into
phenomena through heightened discernment”.

"As for the individual who has attained insight into phenomena through
heightened discernment, but not internal tranquillity of awareness, he
 26

should approach an individual who has attained internal tranquillity of

awareness... and ask him, 'How should the mind be steadied? How
should it be made to settle down? How should it be unified? How should
it be concentrated’? The other will answer in line with what he has seen
and experienced: 'The mind should be steadied in this way. The mind
should be made to settle down in this way. The mind should be unified
in this way. The mind should be concentrated in this way’. Then
eventually he [the first] will become one who has attained both internal
tranquillity of awareness and insight into phenomena through
heightened discernment”.

"As for the individual who has attained neither internal tranquillity of
awareness nor insight into phenomena through heightened discernment,
he should approach an individual who has attained both internal
tranquillity of awareness and insight into phenomena through
heightened discernment... and ask him, 'How should the mind be
steadied? How should it be made to settle down? How should it be
unified? How should it be concentrated? How should formations be
regarded? How should they be investigated? How should they be seen
with insight?' The other will answer in line with what he has seen and
experienced: 'The mind should be steadied in this way. The mind should
be made to settle down in this way. The mind should be unified in this
way. The mind should be concentrated in this way. Formations should
be regarded in this way. Formations should be investigated in this way.
Formations should be seen in this way with insight.' Then eventually he
[the first] will become one who has attained both internal tranquillity of
awareness and insight into phenomena through heightened
discernment”.

"As for the individual who has attained both internal tranquillity of
awareness and insight into phenomena through heightened
discernment, his duty is to make an effort in establishing ('tuning') those
very same skillful qualities to a higher degree for the ending of the
(mental) formations”.

"These are four types of individuals to be found existing in world."

 27

INTRODUCTION TO BUDDHIST
MEDITATION

Ajahn Buddhadasa
The training of the mind frees us from mental distortions such as greed,
hatred, anger, stresses, strains and despair. When we are free from these
mental distortions we can live blissfully and peacefully. Shortly, we shall
see how concentration may come about naturally on the one hand, and
as a result of organised practice on the other. The end result is identical
in both cases: the mind is concentrated and fit to be used for carrying
out close introspection. However, one important difference should be
noted:

The intensity of concentration that comes about naturally is usually

sufficient and appropriate for introspection and insight. Whereas the
concentration resulting from organised training is usually excessive,
more than can be made use of. Furthermore, misguided satisfaction
with that highly developed concentration may result!

While the mind is fully concentrated, it is likely to be experiencing such

a satisfying kind of bliss and well-being that the meditator may become
attached to it, or imagine it to be the Fruit of the Path.
 28

Naturally occurring concentration, which is sufficient and suitable for

use in introspection, is harmless, having none of the disadvantages
inherent in concentration developed by means of intensive training. In
the Tipitaka, there are numerous references to people attaining naturally
the different states of Path and Fruit. This generally came about in the
presence of the Buddha himself but also happened later with other
teachers. These people did not go into the forest and sit, assiduously
practising concentration on certain objects in the way described in
later manuals.

Clearly no organised effort was involved when arahantship was attained

by the first five disciples of the Buddha on hearing the Discourse on
Non-selfhood, or by the one thousand hermits on hearing the Fire
Sermon. In these cases, keen, penetrating insight came about quite
naturally. These examples clearly show that natural concentration is
liable to develop of its own accord while one is attempting to understand
clearly some question, and that the resulting insight, as long as it is
firmly established must be quite intense and stable. It happens naturally,
in just the same way as the mind becomes concentrated the moment we
set about doing arithmetic. Likewise in firing a gun, when we take aim,
the mind becomes concentrated and steady. This is how naturally
occurring concentration comes about. We normally overlook it
completely because it does not appear the least bit magical, miraculous,
or awe inspiring. But through the power of just this naturally occurring
concentration, most of us could actually attain liberation. We could
attain the Fruit of the Path, Nibbana or arahantship, just by means of
natural concentration.

So don't underestimate this naturally occurring concentration. It is

something most of us either already have, or can readily develop. We
have to do everything possible to cultivate and develop it, to make it
function perfectly and yield the appropriate results, just as did most of
the people who succeeded in becoming arahants; none of whom knew
anything of modern concentration techniques.

Now let us have a look at the nature of inner awareness leading to full
insight into "the world", that is, into the five aggregates. Doing good in
some way, even giving alms, considered the most basic form of merit-
making, can be a source of joy. Higher, at the level of morality,
 29

completely blameless conduct by way of word and action brings an

increase in joy. Then in the case of concentration, we discover that there
is a definite kind of delight associated with the lower stages of
concentration.

Normally the mind is quite unrestrained, continually falling slave to all

sorts of thoughts and feelings associated with enticing things outside. It
is normally restless, not calm. But as spiritual joy becomes established,
calm and steadiness are bound to increase in proportion. When
steadiness has been perfected, the result is full concentration. The mind
becomes tranquil, steady, flexible, manageable, light and at ease, ready to
be used for any desired purpose, in particular for the elimination of
mental defilements.

It is not a case of the mind being rendered silent, hard and rock-like.
Nothing like that happens at all! The body feels normal, but the mind is
especially calm and suitable for use in contemplation and introspection.
It is perfectly clear, perfectly cool, perfectly still and restrained. In other
words, it is fit for work, ready to know. This is the degree of
concentration to be aimed for, NOT the very deep concentration where
one sits rigidly like a stone image, quite devoid of awareness.

Sitting in deep concentration, one is in no position to investigate

anything. A deeply concentrated mind cannot practise introspection at
all. It is in a state of unawareness and is of no use for Insight. Deep
Concentration is a Major Obstacle to Insight Practice. To Practise
Introspection One Must First Return to the Shallower Levels of
Concentration.

One can then make use of the power the mind has acquired. Highly
developed concentration is just a tool. In developing insight by nature’s
way, it is not necessary to have deep concentration; rather, we aim at a
calm, steady mind, one so fit for work that when it is applied to insight
practice, it gains right understanding with regards to the entire world
[the entire world in this context is in regards to the body]. Insight so
developed is natural insight, the same sort as was gained by some
individuals while sitting and listening to the Buddha expounding the
Dhamma. It is conducive to contemplation and introspection that brings
understanding. It involves neither ceremonial procedures nor miracles.
 30

This doesn't mean, however, that insight will arise instantaneously. It

may come about at any time, depending once again on the intensity of
the concentration. It may happen that what arises is not true insight,
because one has been practising wrongly or has been surrounded by too
many false views. But however it turns out, the insight that does arise is
bound to be something quite special, extraordinarily clear and profound.

If the knowledge gained is right knowledge, corresponding with

Reality and Dhamma, then it will progress, developing ultimately into
right and true knowledge of all phenomena. But however far things
go, as long as the mind has natural concentration, this factor called
Insight is bound to arise and correspond closely with reality.

Because we have heard about, thought about and studied the world [the
five aggregates and phenomena] in the hope of coming to understand
their true nature, it follows that the knowledge we acquire while in a
calm and concentrated state will not be in any way misleading. It is
bound to be always beneficial. The expression "insight into the true
nature of things" refers to seeing:

Transience, Unsatisfactoriness and Non-

Non-Selfhood
[anicca] [dukkha] [anatta]

Seeing that nothing is worth getting, nothing is worth being, seeing

that no object whatsoever should be grasped at and clung to as being a
self or as belonging to a self, being good or bad, attractive or repulsive.

Liking or disliking anything, even if it is only an idea or a memory, is

clinging. To say that nothing is worth “getting” or “being” is the same
as to say that nothing is worth clinging to.

"Getting" refers to desires for property, position, wealth, or any pleasing

object. "Being" refers to the awareness of one's status as husband, wife,
rich man, poor man, winner, loser, a human being, or even the
awareness of being oneself. If we really look deeply at it, even being
oneself is no fun, is wearisome, because it is a source of suffering. If one
can completely give up clinging to the idea of being one-self, then being
one-self will no longer be suffering. This is what it is to see the
 31

worthlessness of being anything, and is the gist of the statement that

being anything, no matter what, is bound to be suffering in a way
appropriate to that particular state of being.

Any state of being, if it is to continue as such, has to be made to last, to

endure. At the very least, it must endure in one's mind in the form of a
belief in that particular state of being. When there exists "one-self" there
are bound to exist things which are other than that self and belong to it.
Thus one has one's children, one's wife, one's this, that and the other.
Then one has one's duty as husband or wife, master or servant, and so
on.

All this points to the truth of the statement that there is no state of
being that will not involve struggle. The trouble and struggle necessary to
maintain one's state of being are simply the result of blind infatuation
with things, of clinging to things. Such desires are bound to lead to
depression, anxiety, distress and being upset, or at least a heavy burden
on the mind, right from beginning to end. Knowing this truth, we shall
be constantly on the alert, keeping watch over the mind to see that it
doesn't fall slave to getting and being through the influence of grasping
and clinging. Aware that in reality things are just not worth getting or
being, we shall be smart enough to stay aloof from them.

If we are not yet in a position to withdraw completely from “getting”

and “being”, we must be mindful and wide awake, so that when we do
get or become something, we do so without emotional upset.

The world and all things have the property of impermanence, of

worthlessness and of not belonging to anyone. Any individual who
grasps at and clings to anything will be hurt by it, in the very beginning
when he first desires to get it or to be it, later while he is in the process
of getting it and being it, and then again after he has got it or been it. All
the time, before, during and after, when anyone grasps and clings with
deaf ear and blind eye, he will receive his full measure of suffering.

It is the same even with goodness, which everyone values highly. If

anyone becomes involved with goodness in the wrong way and clings
to it too much, he will derive just as much suffering from goodness as
 32

he would from evil. In becoming involved with goodness, we have to

bear in mind that it possesses this property of suffering too.

Let us all, then, go about things with wisdom, always bearing in mind
that, in reality, nothing is worth getting or being, nothing is worth
becoming infatuated with, nothing is worth clinging to.

All Things are Transient, Unsatisfactory and Can Never Belong to Us

To come to know the true nature of things is the true objective of every
right thinking individual. This knowledge is the means by which we can
liberate ourselves. Regardless of whether we are hoping for worldly
benefits, such as wealth, position and fame; or for benefits in the next
world, such as heaven; or for the supra-mundane benefit, the Fruit of
the Path, Nibbana or whatever we are hoping for, the only way to
achieve it is by means of this Right Knowledge and Insight. We thrive on
Insight. In the Pali Texts it is said that;

We Become Purified Through Insight and Not by any other Means.

Our path to freedom lies in having Insight, the clear vision, that in all
things there neither is nor has ever been anything at all that is worth
grasping at or clinging to, worth getting or being, worth risking life and
limb for. We have things and are things only in terms of worldly, relative
truth. As for the wealth, position and so on, let us regard these too as
relative truths and so break free from saying: "This belongs to so and so.
That belongs to such and such". The law watches over ownership rights
for us; there is no need for us to cling to the idea of "mine". We ought to
possess things purely and simply for the sake of convenience and ease,
and not so that they can be master over our minds.

When we have this clear knowledge, things will become our servants and
slaves and we shall remain on top of them. If our thoughts go the way of
craving and attachment, so that we become conscious of having such
and such and being so and so, clinging firmly to these ideas, things will
get on top of us, and we shall be the servants and slaves, under their
control instead. The tables can quite easily be turned in this way, so we
have to be careful. We have to arrange things in such a way that we are
 33

sure of staying independent and on top of things. If we don't, we may

find ourselves in a most pitiable position and feel very sorry for ourselves
indeed.

When we have really come to perceive clearly that nothing is worth

getting or being, disenchantment (nibbida) develops in proportion to the
intensity of the insight. It is a sign that the clinging has become less firm
and is starting to give way. It is a sign that we have been slaves for so long
that the idea of trying to escape has at last occurred to us.

This is the onset of disenchantment and disillusionment, when one

becomes fed up with one's own ignorance in grasping at and clinging to
things, believing things to be worth getting and being. As soon as
disenchantment sets in, there is bound to come about a natural process
of disentanglement (vimutti), as if a rope with which one had been tightly
bound were being untied; or a rinsing out, as when the dye that had
been firmly fixed in a piece of cloth is washed out by soaking it in the
appropriate substances.

This process whereby clinging gives way to breaking free from the world,
or from the objects of clinging, is called emancipation (vimutti). This
state is most important. Though not the final stage, it is a most
important step towards complete liberation. When one has broken free
to this extent, complete liberation from suffering is assured. Once
broken free from slavery, one need never again be a slave to the world.
One becomes pure and uncontaminated. To be enslaved to things is to
be defiled in body, speech and thought.

To break free from slavery to the delightful tastes of the world is to

achieve the pure condition and never be defiled again. This real purity
(visuddhi), once it has been attained, will give rise to a genuine calm and
coolness free from all turbulence, strife and torment. This state of
freedom from oppression and turbulence was called simply peace (santi),
by the Buddha that is, stillness, coolness in all situations, which is
virtually the same thing as Nibbana. The Buddha defined Nibbana as
simply that condition of freedom from bondage, torment and suffering
which results from seeing the true nature of the worldly condition of all
things, and so being able to give up all clinging to them.
 34

It is essential, then, that we recognise the very great value of insight into
the true nature of things and endeavour to cultivate this insight by one
means or another.

We can practise the development of insight

by Nature’s
Nature’s Way
in all circumstances and at all times,
times,
just by making our own way of daily living pure and honest,
so that we come to get a taste of freedom from suffering (nibbana)
(nibbana)..

Steadily, Naturally,
Day by Day, Month by Month, Year by Year,
Year,

gradually approaching
closer and closer
closer to
Nibbana.

Summing up, natural concentration and insight, which enable a person

to attain the Path and the Fruit, consist in verifying all day and every day
the truth of the statement that nothing is worth “getting” or “being”.
Anyone who wishes to get this result must strive to purify himself and to
develop exemplary personal qualities, so that he can find perpetual
spiritual joy in work and leisure. That very joy induces clarity and
freshness, mental calm and stillness, and serves, naturally to give the
mind ability to contemplate and introspect. With the insight that
nothing is worth getting or being constantly present, the mind loses all
desire for the things it once used to grasp at and cling to. It is able to
break free from the things it used to regard as "me and mine", and all
blind craving for things ceases. Suffering, which no longer has anywhere
to lodge, dwindles right away, and the job of eliminating suffering is
done. This is the reward, and it can be gained by anyone of us.

There are two types of meditation: Samatha Meditation and Vipassana

Meditation.
 35

Samatha Bhavana: Concentration Meditation

Of these two types of mental training samatha meditation is practised to
attain deep concentration of the mind, and a peaceful and blissful living.

Meditation is not a good translation of the Pali word “bhavana”, which

means culture or development. Samatha means concentration, calmness,
tranquillity. Therefore samatha bhavana means development of
concentration, of one-pointedness of mind, of deep concentration such
as access concentration, upacara samadhi or absorption in the object of
meditation, appana samadhi.

When the mind is deeply concentrated on the object of meditation, it

becomes free from hindrances and impurities such as lustful desires,
hatred or ill-will, indolence, worries, restlessness and sceptical doubts. It
cultivates such qualities as concentration, awareness, will, energy,
confidence, joy and tranquillity. It becomes powerful and endowed with
supernormal qualities, abhinnas, leading to the highest mental stages.

According to the Buddha, all these mystic states, are mind-created, mind-
produced and conditioned (samkhata). He considered these mystic states
only “happy living in this existence”, ditthadhamma sukhavihara, or santi
vihara and nothing more.

This form of meditation had existed even before the Buddha. It did not
give complete liberation; it did not give insight into ultimate realities. It
had nothing to do with reality, truth and or nibbana. It was not the
Buddha’s Teaching, but it was not entirely excluded from the field of his
practical teaching. Samatha meditation is only sufficient to eradicate
one’s grosser impurities; through vipassana we can uproot the very
subtlest of impurities, kilesa, or sankharas created by our past and present
actions.

The purpose of samatha meditation then, is to attain deep concentration

of the mind on a single object. Thus, the result of samatha meditation is
attainment of deep concentration such as access concentration (upacara
samadhi) or absorption (appana samadhi).
 36

When the mind is deeply concentrated on the object of meditation, all

the hindrances (nivaranas) and defilements such as desire, lust, greed,
hatred, conceit, ignorance, etc., are kept in abeyance. While thus in this
suspended pure state, the mind becomes calm, peaceful and happy.
Samatha meditation, therefore, gives some degree of happiness through
the attainment of deep concentration such as upacara samadhi or appana
samadhi; but such a state of tranquillity is neither lasting nor does it
enable us to rightly understand the mental and physical phenomena as
they really are.

Samatha meditation aims at achieving the utmost degree of mental

concentration, successively giving up all the sensory and mental inputs
which normally occupy the mind, to direct one’s attention intensively
and exclusively on a single object, image or idea selected as the subject of
meditation. It is rather like bringing down a light beam to the sharpest,
possible focus on one single, intensely bright point. The high levels of
mental concentration and absorption thus achieved are quite distinct
from the three main states of normal consciousness, namely, waking,
sleeping and dreaming. When the yogi is in one of the states of
absorption, jhanas, he is neither awake, nor asleep, nor dreaming; he is
in an entirely different mode of consciousness.

The Buddha himself employed samatha concentration (jhanas), in his

final effort to attain supreme Enlightenment merely as a precursor to the
development of vipassana and magga nanas. But though one may be able
to attain them, one is not able to rightly understand the intrinsic nature
of mental and physical phenomena. One is not able to eradicate any
defilement because the purpose of samatha meditation is to obtain deep
concentration and psychical or supernormal powers. Because
defilements are not uprooted, one is not free from suffering.

Vipassana Bhavana: Insight Meditation

The Pali word vipassana is made up of two parts: “vi” meaning variously,
in various ways and “passana”, which means to watch, observe or
investigate thoroughly. Vipassana is to investigate penetratingly in various
ways the true nature of things, precisely, as they really are; seeing beyond
what is ordinarily observed, not superficial seeing, not seeing mere
 37

appearances, but going deeply into every aspect of the things under
observation.

By “things” we mean all animate and inanimate bodies we see around us

all the time. Ordinarily when we look at anything and everything
including our body, with our normal eyesight, we believe, we think, we
see all there is to see, concerning the particular object. Actually, what we
have seen is only superficial, however carefully, or thoroughly, we have
made the observation. We see only what we already know by
conventional terms….man, woman, dog, tree, motor car, etc.

But an ariya, that is one who has become well accomplished in vipassana
meditation, sees deeply through all that is observed. An ariya sees things
as material aggregates, groups of matter (rupakkhandha), and mental
aggregates (namakkhandha) compounded together. Why do we see
differently from the ariyas even if we look at the same things?

In our case, as common worldlings (puthujjanas), when we look at an

object, we see it superficially; its true nature, its reality is hidden, as it
were, behind a screen. It is just like watching a TV show which just has
superficial projections of images on a screen. They are not real as in
reality they are not there. It is the haze of greed, anger, delusion, wrong
views, pride and ignorance (lobha, dosa, moha, ditthi, mana and the mist of
avijja) covering our wisdom eye, which prevent us seeing through things
as they really are.

Ariyas, through the practice of vipassana meditation, have removed the

hiding screen of lobha, dosa, moha, ditthi, mana and the mist of avijja.
They see everything clearly with their wisdom eye. They see things as they
really are, mere rupa and nama parading in the guise of man, woman, he,
she, I, etc. They see this body of ours as being made up of nama and
rupa; they also see that it is impermanent and that it is the embodiment
of dukkha, suffering, and that there is no abiding entity, ego or soul in it.

For us, therefore, the purpose of practising vipassana bhavana is, through
strenuous effort and unrelenting zeal, to come to see this body we call
ours as it truly is, composed of aggregates of matter and mental
aggregates and more minutely of kalapas, cells and sub-atomic particles.
 38

All are in a state of flux, never for a moment at rest, never ceasing.
Vipassana frees one from suffering, through realisation of the true
nature of body-mind processes. By realising mental and physical
phenomena as they really are, one does away with defilements. That's the
result of Satipatthana Vipassana Insight meditation.

Samatha meditation may be practised with a view to gaining some deep

concentration on which Insight Knowledge finds a platform. Such a
practise of samatha meditation is more beneficial than for the purpose of
deep concentration and supernormal powers.

Thus, when a meditator has gained some degree of concentration with

samatha practice such as access concentration, and if possible jhana
concentration or absorption concentration (not absolutely necessary),
he makes this the basis for Vipassana Insight Meditation.

Vipassana meditation is of two types:

1. Vipassana preceded by Samatha
This mode of meditation was used by the Buddha himself. After initially
attempting all forms of practices, including self-mortification,
dukkaracariya, the Bodhisatta recollected how he had enjoyed peace and
tranquillity practising anapananussati meditation as a young boy. He
decided to proceed by that method. The Bodhisatta, with firm
determination, born of perfecting paramis through four asankheyyas and
one hundred thousand world cycles; sitting under the bodhi tree, began
anapananussati meditation until he attained the First jhana.

In due course, he attained the Second, Third and Fourth jhanas

successively. In this manner, he had calmed and tranquillised the mind
and purified it so well that it became possessed of strong, penetrative
powers. From this beginning of samatha nana, the Bodhisatta went on to
the second stage of the bhavana practice, namely, developing insight
wisdom. He then directed his mind to analytical examination of his own
interior world; the body, the mind and mental objects.

The first process of tranquillising the mind, samatha bhavana is the

prelude to the cultivation of direct insight, vipassana bhavana, by
 39

which alone (vipassana bhavana), the mind comes to distinguish reality

from illusion.

The ultimate truth is then seen face to face, and the mind finally
penetrates the Four Noble Truths, which become known, understood
and felt as certainties on a new level of realisation.

Being made up of two sections in the practice, this mode of

meditation, through samatha yana, the vehicle of calm; is known as
samatha-vipassana-yuganaddha; yoking together Calm and Insight
meditation.

The Buddha taught this method of vipassana bhavana to his old

colleagues and other brahmanas and samanas who were well acquainted
with this ancient method of mental culture, but only for them to develop
calm concentration and remove mental impurities, in readiness for the
continuing process of contemplation with insight. Once tranquillising
and purity of mind had been achieved, he directed them to start
investigating their own fathom long bodies, by bending their minds
internally rather than externally. He asked them to observe closely all the
physical phenomena and mental processes going on ceaselessly inside
their bodies, with the help of their now calmed and purified mental
lenses.

As stated above, the Buddha himself practised samatha meditation before

he became Enlightened and attained all the jhanas himself, but found
that the peace and tranquillity he achieved was not lasting. He was
looking for a way to end all suffering forever. Finally he discovered the
Path of Vipassana and was able to realise the ultimate truth, nibbana, the
unconditioned state.

2. Pure Vipassana not preceded by Samatha

The principle of vipassana meditation or mindfulness meditation is to
observe, to watch and to be mindful of all mental and physical
phenomena as they really are. For this we need some degree of
concentration, but this need not be as highly concentrated as to reach
the jhanic state. We need only to cultivate mental concentration up to a
 40

degree that is sufficient to ensure a steady and undistracted mindfulness

(sati).

This state of mental concentration is known as khanika samadhi,

Momentary Concentration, which is capable of conditioning the mind
to be alert and receptive. This is then used to develop a continuous and
very Perceptive mindfulness of everything that comes up before the
conscious mind, whether from internal or external sources. This should
be a full, continuous, and fully conscious exercise involving all mental
activities.

In terms of the light beam example we have used above in describing

samatha concentration, here the light beam is not narrowed down to a
single fine point; it is used as a broader, dynamic Light Field which is
powerful and finely focused and which Follows and Illuminates whatever
is happening at any moment.

Thus in this mode of sukha vipassana yana, concentration is not

developed to produce the jhanic stage, but to produce
mindfulness (sati) to the highest possible state so as to be
mindfully aware of all the physical and mental phenomena as
they arise; as they are happening.

One can then directly discern and experience, without

distortions and delusions, their true nature.

[Excerpts from Manual of Vipassana Meditation by U Ko Lay]

Namo tassa Bhagavato Arahato Samma Sambuddhassa

Homage to Him, the Exalted One, the Worthy One,
the Supremely Self-Enlightened One
 41

WHY AND WHAT IS DHAMMA?

To be born is suffering

Why and What indeed is Dhamma?

An easy to understand explanation of Dhamma is:

A Natural Truth to be Realised

The word Dhamma encompasses a wide spectrum of meanings. It is

applied variously as: nature, law of nature, the law of truth, conditions,
quality, property, characteristic, function, practice, duty, object, things,
ideas, phenomena, Doctrine or Teachings of the Buddha, scriptures; the
whole universe is Dhamma. Usually when it is used with a capital first
letter, it relates to the Teachings of the Buddha.

The Venerable Nyanatiloka wrote: “The Teachings of the Buddha [the

Dhamma] is perhaps the only religious teaching that requires no belief
in traditions, or in certain historical events. It appeals solely to the
understanding of each individual. For wherever there are beings capable
of thinking, there the truths proclaimed by the Buddha may be
understood and realised, without regard to race, country, nationality or
station in life.
These truths are universal, not bound up with any particular country, or
any particular epoch. And in everyone, even in the lowest, there lies
latent the capacity for seeing and realising these truths, and attaining to
the Highest Perfection. And whosoever lives a Noble life, such a one has
 42

already tasted of the Truth and, in greater or lesser degree, travels on the
Eightfold Path of Peace which all Noble and Holy Ones have trod, are
treading now, and shall in future tread. The universal laws of morality
hold good without variation everywhere and at all times, whether one
may call oneself a Buddhist, Hindu, Christian or Muslim, or by any
other name”.

“Bhikkhus, before I had attained to full Enlightenment,

myself being still subject to birth, decay, disease, death,
sorrow
sorrow and impurity,
I too was seeking after that which is subject to birth,
decay, disease, death, sorrow and impurity.

And so, bhikkhus, after a time,

while still young and black-
black-haired,
haired,
in my youthful prime,
just come to budding manhood's years,
I cut off hair and beard and, clad in the yellow robe,
went forth from home to homelessness.

Thus vowed to homelessness,

I was striving after the highest good, the incomparable
Path to Supreme
Supreme Peace
Peace”.

Wherever he turned his eyes, he found only one great reality: The law of
suffering, the unsatisfactoriness of all forms of existence. He understood
that the destiny of beings is not the outcome of mere blind chance, nor
does it depend upon the arbitrary action of an imaginary creator, but
that our destiny is to be traced back to our own former actions, or
kamma. He beheld the sick and the leper, and he saw in their misery and
suffering only the results of actions, or kamma, done in former lives.

He beheld the blind and the lame, and he saw in their debility and
helplessness only the painful harvest of seeds sown by themselves in
former lives. He beheld the rich and the poor, the happy and the
 43

unhappy; and wherever he turned his eyes, there he saw this moral law
of cause and effect, the Dhamma.

Salient Features Of The Dhamma – (excerpts from Bhikkhu

Bodhi)

Many Shades of Meaning

The Buddha's teaching is the Dhamma; but the word “Dhamma” has
several shades of meaning. In the most basic sense, Dhamma signifies the
true nature of things. Dhamma is the fundamental element of lawfulness
operating in the universe, structuring all events, all experience and all
phenomena. All actual things, all phenomena are called dhammas in the
plural because all of them embody the true nature of things.

Dhamma also means the ethical law, the fundamental principle of

righteousness, the cosmic law of virtue and goodness. Dhamma also has a
practical sense, something applicable to our own lives. Dhamma is that
which sustains us, which supports us, or which upholds our own effort
to live in virtue and goodness. In this sense Dhamma is the path. On the
one hand it is the lower path of virtue, on the other, Dhamma is the
Supramundane path, the higher path that leads to realisation of the true
nature of things.

The Buddha's teaching is called the Dhamma, because this teaching

makes known the true nature of things; discloses the true nature of all
existence.

Dhamma is like a Raft

The Buddha's teaching does not start off with any kind of theoretical
dogmas or beliefs. It begins with a simple observation that human life is
essentially problematic. These problems, difficulties and inadequacies
the Buddha refers to as Dukkha, is usually translated as suffering. And
the value of the Dhamma is pragmatic and instrumental. It offers to show
us the way out of our problematic situations and the way to attain true
happiness.
The Buddha compares the Dhamma to a raft. We use a raft to get from
one side of a river to the other, not to worship, enshrine or to put on
our head and carry around with us wherever we go. In the same way, we
 44

use the Dhamma as our means to cross from our present state of bondage
and suffering to the other shore, the state of absolute freedom, Nibbana.
In approaching Dhamma, it is necessary to come to it with the right
attitude, right understanding and right intention. By way of
understanding the Dhamma, we should not take it to be something that
demands to be accepted on faith. Also Dhamma should not be taken to
be a set of doctrines to be played with intellectually. Dhamma is
essentially a path, a way that leads to the realisation of truth, and
Dhamma is also the truth to be realised.

The Buddha's teaching, as the Dhamma, involves a number of doctrines

and principles. But these are presented to us not as fixed articles of
belief, but as pointers, as aids to bring about an opening of our own eyes
of wisdom. These doctrines do not arise out of speculation or belief but
from the Buddha's own experience of realisation; and these doctrines are
presented to us with the aim of leading us to the attainment of
Enlightenment, so that we can share the Buddha's own insight into the
true nature of things.

The Dhamma is described as 'opanayaka' because it leads onwards step by

step to a deepening realisation of truth. Realisation of Dhamma is to take
place within ourselves, in our own experience. The Dhamma is the true
nature of things. And this truth has to be realised with the same
immediacy as that with which we can see an object held in our hands.

To realise this truth we have to travel a path, the path of Dhamma all by
ourselves. There is no one else who can walk it for us. But the Dhamma
taught by the Buddha guides us in our effort to walk the path. Because
of this practical bent, the Buddha dismisses all speculative concerns as
irrelevant. He says that he teaches only suffering and the cessation of
suffering. All other philosophical pursuits are irrelevant, futile,
misleading and even dangerous. The Buddha compares a man obsessed
with speculation to a man struck by a poisoned arrow. A man has been
struck by a poison arrow and he is dying. When a physician comes to
him and offers to remove the arrow, the man says; "No, I won't let you
take out the arrow, until you tell me the name of the man who shot me,
what caste he comes from, what his family is, what kind of material the
arrow is made of, etc”. Such a man will die before the arrow is removed.
 45

The Buddha says that in the same way, a speculative thinker lost in his
questions only continues to wallow in suffering without finding the way
to liberation. Dhamma is the Way to be totally free from all problems
(dukkha).

Truth: The Key to Satipatthana

(Excerpts from S. N. Goenka)
A clarification of the word “Truth” is important to the understanding of
our topic. If we do not know the Truth then we are unable to practise
successfully to realise Dhamma.

Whatever truth is outside can be found within us as well; whatever is

within us also exists outside. We may accept truth out of devotion or
intellectual conviction, but in order to apprehend it directly we must
explore within, to experience truth within ourselves.

By thus coming face to face with truth, we can develop experiential

wisdom that will change our lives. The meditator starts this inner
investigation from a superficial level at which gross, solidified truths
appear. But as one observes the apparent truth objectively, one starts
penetrating from gross to subtler truths and finally witnesses ultimate
truth. Ultimate truth can be experienced only by exploring reality within
oneself.
The Exploration of Truth within us is Vipassana.
In the course of this exploration,
the meditator investigates two fields,
two aspects of reality:

Matter and Mind.

[rupa and nama]

Investigation of the Physical Reality is termed kayanupassana, and

Investigation of the Mental Reality is cittanupassana.

In reality, Matter and Mind cannot be experienced separately from one

another because they are interdependent and interconnected. Exploring
one is bound to involve an exploration of the other. One cannot be fully
 46

understood without the other. The physical reality of oneself must be

investigated by direct experience; it will not help merely to imagine or
speculate about it.

How then to experience this truth, the reality of one's own body? If in
the name of kayanupassana one sits with closed eyes and simply names or
imagines the different parts of the body, such a person is far away from
the correct practice of Vipassana, from the direct exploration of truth.
We actually experience our bodies by means of our bodily sensations.
Therefore awareness of physical sensation is indispensable to the practice
of kayanupassana.

Sensations exist, of one type or another, at every moment on every part,

every atom of the body. One must develop the ability to be conscious of
them in order to understand the entire truth of the body. Thus, the
investigation of the truth of body is bound to involve the exploration of
bodily sensations; vedananupassana.

Sensations can be experienced only within one's body, and the reality of
the body can be experienced only by means of sensations. But though
sensation is always based on the body, the truth of vedana is not
exclusively physical in nature; it is also one of the four mental aggregates.
Sensation overlaps the two fields of mind and matter. For this reason,
observation of sensation, as we shall see, is a way to explore the mental-
physical phenomenon in its entirety.

In the practice of kayanupassana, observation of sensations will enable

the meditator to experience directly the changing nature of the physical
body. By examining every part of the body in turn, one realises that all
sensations arise and pass away. In this very subtle stage the meditator
observes directly that the materiality of the body is dissolving
continually; the realisation of this experience is known as bhanga-nana,
the realisation of the truth of dissolution.

Through observing sensations, one realises that the body is composed of

four basic elements: earth, or solidity; water, or fluidity; air, or
gaseousness and support; and fire, or temperature. Phenomena arise
with the predominance of one or more of these elements, giving rise to
 47

the infinite variety of sensations. They arise to pass away. Ultimately the
body is merely phenomenon arising and passing away, constantly
dissolving. The apparently solid material structure is in reality nothing
but ripples, vibrations, oscillations; a process.

This truth of constant dissolution, termed anicca can be realised directly

only by the experience of bodily sensations. With this realisation comes
the understanding that one has no control over the changes constantly
occurring in the body; this void insubstantiality is termed; anatta.
Therefore any attachment to what is changing beyond one's control is
bound to bring nothing but unsatisfactoriness (or suffering in the long
term); dukkha. Knowing these facts now by personal experience, the
meditator develops a state of equanimity. By observing sensations he has
reached the ultimate truth about body, and as a result his attachment to
the body is reduced and finally eradicated. He emerges from the folly of
identifying with the body and develops detachment.

In the practice of vedananupassana as well, the meditator gives

importance to observing all that happens within the body, all sensations.
Whether they are pleasant, unpleasant, or neutral he learns to observe
them objectively, and by doing so, breaks the old habit of craving for
sensory experiences. By repeatedly observing the arising and passing away
of sensations, the meditator learns not to be swayed by them, and
instead to keep an inner balance in the face of any experience
whatsoever. In this way the sensations that arise within the body are the
bases for the practice of both kayanupassana and vedananupassana.

By investigating sensations the meditator explores profoundly the reality

of the physical body. Understanding arises, "Such is the body, and such
are bodily sensations…."! Previously one may have understood these
phenomena intellectually, but now this understanding becomes the
knowledge and wisdom that develops from experience; the experience of
bodily sensations.

Another aspect of the practice of Vipassana meditation is the exploration

of mental reality. As body cannot be experienced without the sensations
that arise within it, similarly mind cannot be experienced apart from
what arises within it, apart from its contents; Dhamma !
 48

Hence Observation of Mind (cittanupassana) and Observation of

Mental Contents (dhammanupassana) are inseparable.

When the mind contains craving the meditator realises this fact. When
it is free from craving the meditator realises this as well. Similarly he
realises when the mind contains aversion or ignorance and when it is
free from these defilements. He realises when the mind is agitated and
scattered, or tranquil and concentrated. This is how he practises
cittanupassana. The meditator simply observes objectively whatever
happens within the mind, whatever mental phenomenon, whatever
Dhamma; this is the practice of dhammanupassana. Without becoming
upset, he accepts whatever the mind contains at this moment: craving or
aversion, sloth and torpor or agitation, guiltiness or sceptical doubts.
The law of nature is such that By Observing Them Objectively, One
automatically eradicates these hindrances.

The meditator also accepts when such dhammas arise as awareness,

penetrative investigation, effort, joy, tranquillity, concentration, and
equanimity. Again the law of nature is such that as one Observes
Objectively, these wholesome mental qualities are multiplied. Positive
or negative, one simply accepts all mental phenomena.

All Dhammas arise within the Mind, and Mind can be experienced
only through the Dhammas that it contains. Hence dhammanupassana
and cittanupassana are inseparable.

Further, the meditator realises that the mind and mental contents are
inextricably linked to the body. The mind is constantly in contact with
the physical body; whatever dhammas arise within it have the base not of
mind alone but also of body. This physical aspect of mental events is
easily apparent when strong emotions or agitation arise, but it exists as
part of every mental phenomenon. Even the slightest passing thought
manifests not in the Mind alone but in the Combined Field of Mind
and Matter; that is, it is accompanied by a sensation within the Body.
For this reason, awareness of physical sensations is essential for the
observation of mind and mental contents. Without this awareness, the
exploration of mental reality will be incomplete and superficial.
 49

All that happens within this mental and physical phenomenon manifests
as bodily sensation. Every moment there is a contact of mind and matter
at the subtlest level, and from this contact sensation arises. By means of
sensation one can experience directly every aspect of the phenomenon of
oneself. Therefore: Not only kayanupassana and vedananupassana
but also cittanupassana and dhammanupassana must be practised
by observing bodily sensations.

And as the meditator does so he realises, "Such is the mind, and such is
all that it contains: Impermanent, Ephemeral, Dissolving, Changing
Moment to Moment"! This is not a dogma that he accepts on faith
alone, not merely the result of logical deduction, not an imagination
or the fruit of contemplation. The meditator realises the truth for
himself directly by experiencing and observing bodily sensations. Thus
sensation becomes the base for the exploration of the entire world of
Mind and Matter. Exploring in this way; the meditator comes to
understand Truth in all its aspects, the whole truth of oneself. This is
Sampajanna: the fullness of understanding. This is Satipatthana: the
establishing of awareness.

This development of wisdom will be unshakable, because it

arises from a realisation of the entire truth. Observation of
sensation leads the meditator to experience the ultimate truth of
matter, mind and mental contents: changing moment to
moment. Then transcending the field of mind and matter, one comes
to the ultimate truth which is beyond all sensory experience, beyond the
phenomenal world. In this transcendent reality there is no more anicca:
nothing arises, and therefore nothing passes away. It is a stage without
birth or becoming: the DEATHLESS.

While the meditator experiences this reality, the senses do not function
and therefore sensations cease. This is the experience of Nirodha, the
cessation of sensations and of suffering. In this way a Vipassana
meditator practises all four satipatthanas by observing the sensations that
arise within the body. He realises directly the changing nature of body
and mind, and as he continues the exploration within, at last he comes
to the ultimate truth of liberation. He realises Dhamma; the nature of
 50

truth; first within the field of his own mind and matter, and then in the
field beyond. This is how dhammanupassana is practised completely.

This is how the four satipatthanas are properly practised. This is how
one's meditation, one's exploration of truth comes to fruition. Thus,
through bodily sensations we can explore the entire truth of ourselves,
and by doing so we can achieve the final goal of eradicating defilement
and suffering - Nibbana. Progress in the exploration of outer space and
developments in nuclear power, and other areas, have been possible
through the understanding of the fundamental truths of the Dhamma.
The same is also true of Life.

In order to realise Dhamma we must know life’s Fundamental Realities.

Life, especially in the context of the Dhamma, is a matter of nature
(Dhamma-jati). This Pali word may not correspond exactly to the English
word “nature”, but is close enough. Take it to mean something which
exists within itself, by itself, of itself and as its own law. This sense of
nature is Not opposed to man but Encompasses him and all that he
experiences. By understanding the Fundamentals of the nature of life;
in that we realise Dhamma. [excerpt ends].

Four Aspects of Dhamma

The Dhamma of life has four aspects:

1. nature itself;
2. the law of nature;
3. the duty that must be performed according to that law of nature;
4. the fruits or benefits that arise from the performance of that duty.

One needs to keep these four inter-related aspects in mind. Investigate

the universal truth in this body and mind that you imagine to be
yourself. If the duties are performed correctly, the results will be well-
being, tranquillity and ease. If they are performed incorrectly, the results
will be dukkha, unsatisfactoriness, anguish, pain and frustration.
When we have fully investigated these four aspects of Dhamma, we will
realise that life is made up of just these four. However, we have yet to
understand them correctly and completely. We have not truly penetrated
into the Truth of what we call life. We have not grasped the Truth of
 51

Dhamma, so we are unable to practise in a way that gets us the fullest

benefit from this Truth. Let us take the time to study “Dhamma” and
“Truth of life” in depth so that we may take advantage of them.

Developing Life Beyond Dhamma

When we consider “developing life”, we are uncertain as to the Truth of
this either; we do not have a clear understanding of what it entails and
have little understanding of the extent to which life can be developed.
We may not even realise the benefits that are available and so we do not
take much interest in the Truth of life which enable us to reach those
high levels. We need to understand how life can be developed and to
what extent. Beginning on this level, we need to hold to the principle
that “developing life” means “causing life to progress to the highest
level”, that is, beyond all problems and dukkha, beyond all the possible
meanings and gradations of these two words. For those who have never
heard the word dukkha before, we can tentatively translate it as
“suffering, unsatisfactoriness, conflict, agitation, all the things that
disturb life”. Dukkha is what we are running away from all the time. It is
what interferes with a life of calm and ease. It is that which interferes
with spiritual perfection. When life is developed beyond dukkha, then
life reaches its highest possible level.

Some, so mechanically immersed in their daily pursuits that they may

not even realise they are living in a state of suffering. They do not
understand what dukkha is, whether in general terms or specifically in
their own lives. They look at themselves and say; “Oh! I don’t have any
problems, everything is fine”. They accept all their difficulties and sorrow
as normal and ordinary. We need to take a serious, analytical look into
our own lives and see if there really is anything that could be called a
“problem”. Such reflections are necessary to better understand the ways
our minds work. If we have not looked inside ourselves, if we are
unaware of any problems, if we do not understand dukkha, then we may
not know what is happening within us. In further efforts to develop our
lives, we should be familiar with and practise the following guidelines.
 52

The Four Supreme Efforts (Right Endeavours)

(Cattaro Sammappadhana). These are effort to:
• overcome or discard unwholesome states that have arisen;
• prevent the arising of unwholesome states that have not yet arisen;
• arouse the arising of wholesome states that have not yet arisen;
• increase the wholesome states that have arisen.

The Four Means of Accomplishment

(Cattaro Iddhipada) These are:
• Zeal (chandiddhipada) - Intense desire to practise the Buddha’s
teachings.
• Energy (viriyiddhipada) - Persistence of energy and effort to
accomplish the goal of the Buddha’s teachings.
• Consciousness (cittiddhipada) - Intense consciousness in
accomplishing success in the practise of the Buddha’s teachings.
• Investigation (vimamsiddhipada) - Accomplishment of the Buddha’s
teachings built on inquiry, knowledge and wisdom.

These will guide us in “developing life”; making it our duty and

responsibility. In order to fulfil this Duty and Responsibility, we must
first have in our possession Four Very Important Dhamma Tools:

Sati: Reflective Awareness or Mindfulness

Sampajanna: Wisdom-in-action or ready Comprehension
Panna: Wisdom or Knowledge and
Samadhi: Concentration.

The practice of Vipassana [Mind development] aims at cultivating and

training the Mind to develop these Four Dhamma Tools.

The Kind of Anapanasati we need

Different systems and techniques for training the mind exist. To practise
Anapanasati bhavana is to take the reality of nature, observe, investigate
and scrutinise it with every inhalation and every exhalation. Thus, in
Mindfulness with Breathing, we Contemplate natural truths while
 53

breathing in and breathing out. Such Contemplations are of Great

Benefits! If we aspire to understand realities we need to:
Contemplate, Examine, Analyse and Study Phenomena
Wholeheartedly with every in and out breath. The object must be
worked on continuously “with every in and out breath” within the mind.

Breathing in: Know the object Breathing out: Know the object
Breathing in: Understand the Breathing out: Understand the
object object

Such Knowledge Fully Developed and Realised Brings About

A Transformation in Our Lives.

The Four Truths

The Truths to Contemplate on each time we breathe in and out are;
Truth of the: Body, Feeling, Mind and Dhamma.

The Truth of these Four is to be Contemplated with Mindfulness. These

Four Truths are used far more than any other to train and develop the
Mind, because they exist within us and are the sources of all the
problems in everyone’s lives. Because we do not understand them and
because we cannot regulate them they condition our suffering. Therefore
it is absolutely necessary to clearly distinguish and understand these
Four: Body, Feeling, Mind and Dhamma.

The First Truth: Foundation of Mindfulness

Based on the Material Body and the Breath Body
Beginning with the material body (kaya) we will examine each one
separately. Kaya means “group” and can be applied to any collection of
things. In this case kaya means specifically the group of things that are
compounded together into a physical flesh-and-blood body. In English
“body” can also mean group. Observe and realise what these bodies are
made out of:

• The bodily organs and their numbers

• The kind of elements in the body
• Other components in a body
 54

Further, there is one very important component which nourishes the

rest of the body; the Breath. The breath is also called “kaya” in that it is
a group of elements. We will study how the material-body is established
and how it is related to the breath.

The breath sustains life and the rest of the body; and here we see a
crucial relationship that we need to clearly understand. The material-
body cannot be regulated directly by our own efforts. Such is not within
our capability. We need to regulate and condition it indirectly by the
breath. By conditioning the breath, it will in turn be able to condition
the material body; thus regulating the breath is equivalent to regulating
and conditioning the material body.

This is why the breath is taken as the training object. This knowledge
will appear to us most distinctly when we have trained to that particular
stage of Anapanasati.

Initially, those concerned with the breath kaya, should note the different
kinds of breath that arises; Long breaths, Short breaths, Calm breaths,
Violent breaths, Fast breaths, Slow breaths. Observe and Know Them.
This initial practice is to get to know; the Realities of the kaya (in this
case the breath body). When different kinds of breath arise, as shown
above, observe and know the nature of each different kind of breath,
know its characteristics and know its functions.

Observe what influence the breath has upon the material-body. It has a
great influence on the rest of the physical body and this influence needs
to be seen clearly. Observe both kayas and their inter-dependent
relationship. Then understand that it conditions this material-body.

Realise that the Breath-Body Conditions and Regulates the

Material-Body!
This Truth can be used to unlock other Realities about the body, such as
the mastery breath has over the body. We are not able to directly relax
the material-body, but we can relax it by making the breath calm. If the
breathing is calm, the material-body will be calm. This is how the body
 55

can be regulated. Further, we experience happiness and joy in the

calming of the breath and material bodies.

The Second Truth: Foundation of Mindfulness

Based on Feelings (Vedana)
Once we understand the Truth of the kaya, we turn to the Truth of
vedana. Vedana conditions all living beings. All beings crave for more
sukha-vedana (pleasant Feelings). Pleasant Feelings condition their minds,
which in turn determine the resulting kind of activities, wholesome or
unwholesome.

Dukkha-vedana (unpleasant, disagreeable Feelings) affect the mind and

influence life. The mind struggles with them and they give rise to
problems that cause dukkha. Other factors are involved as well. For
example, while tanha (craving) can control the mind, it is conditioned by
feelings. Vedana exerts the strongest and most powerful influence over
our mind; thus the necessity to understand the Realities of vedana. In
line with the Buddha’s words, we say that the cause of everything in the
world has its source in vedana. All activities originate because vedana
conditions the desires and we act out those desires. Even such beliefs as
reincarnation and rebirth are conditioned by vedana. There are three
main points to realise regarding vedana:

1. First, understand that the mind feels.

2. Second, know that feelings condition citta. They give
rise to thoughts, memories, words and actions. Know
this conditioning of the mind.
3. Third, realise that we can master the mind by
understanding and working with feelings, in the same
way that the flesh-body is regulated by the breath-body.
Thus, by correctly understanding and working with
the feelings which condition it; we will be able to
condition the mind.

These three factors constitute the Realities of vedana. When we study the
breath in greater detail, we realise that just as vedana is a mind
conditioner, so the breath is the flesh-body conditioner. Thus in
 56

regulating the breath we are able to calm the body; exactly so, through
working with vedana, we are then able to calm the mind.

The Third Truth: Foundation of Mindfulness

Based on the Subtle Mind

• FIRSTLY we practise to know the Truths of kaya;

• SECONDLY, we practise to know theTruths of vedana;

THEN; after knowing them; we will practise to know the Truths of Citta.
Know that the mind is the director and leader of life. The mind leads;
the body is merely the vehicle being led. If our life is to be led upon the
correct path, we must understand citta correctly and be able to direct it.
This will require a special study, because this thing we call “Mind” is
Very Subtle, Complex and Profound. We cannot see it with the
mundane eyes, Something Special is needed to “see” It. With Sati, well
trained; such a Study is fully within our capability! Then, All of us are
capable of studying citta and learn its Truths.

It is impossible to know citta directly. We cannot touch it or make

contact with it directly. It is possible, however, to know it through its
functions. If we know how thoughts work, we will know how the mind
is. We do not know electricity; we only know it through its properties;
current, voltage, power, etc.; so is it with citta. We cannot experience
citta directly, but we can experience its properties, through the various
thoughts arising. Each moment of each day, we know citta by observing
the many different kinds of thoughts arising. Thus we begin the study of
the mind by observing the kind of thoughts arising.

• In what ways are its thoughts unwholesome and

• In what ways wholesome?
• Are those thoughts defiled or undefiled?
• Does it think along correct lines,
• Good lines or
• Wicked lines?

Observe citta until it is understood through all the types of thoughts that
arises from and conditions it. By understanding citta, we begin to
 57

understand the mind. At this stage, due to our training and

understanding of kaya and vedana (conditioner of the mind), we are able
to direct our mind as required to further our training and
understanding. We now understand that the mind can be made to think
in different ways or can be kept still. We can manipulate the mind so
that it is satisfied, or dis-satisfied and to experience different kinds of
happiness and joy. It can be stilled, calmed and concentrated in different
ways and to different degrees. Finally; The Mind Can Be Liberated! We
can liberate it from attachments of; Love, Hatred and Unwholesome
Mental States.

Know all the different kinds of citta. Be able to make the Mind glad
and contented. Then direct the Mind to stop and be still. Even, direct
the Mind Forcefully to let go. It then lets go of things it attaches to;
things that are attached to the citta let go of it. This is what it takes to be
practised, to be well versed in matters of the Mind.

The Fourth Truth: Foundation of Mindfulness

Based on Realising the Supreme Dhamma
After having learned the Truths and Realities of; the Body, Feelings and
Mind, we now begin on the Fourth Truth; the Dhamma: [Nature in all
its Meanings] We study the truths of all things; the Ultimate Truth of
All Nature. With this knowledge we can live life in the best way possible.
We study the truth of:

• Aniccam: know that all conditioned things are

Impermanent and in a flux.
• Dukkham: know that all formations are inherently
unable to satisfy our desires.
• Anatta: know that all things are not-self, not-soul
and core-less.
• Sunnata: know that everything is void of selfhood,
of “I” and “mine”.
• Tathata: know the thusness, the suchness of all
things.

Together, these are the One Ultimate Truth. We must watch these
things until they are realised in order that the Mind will never again lose
 58

its way. When the Mind understands the Truth of all Realities, then the
Mind will make no errors and will keep itself on the path of correctness.
All Truths, aniccam, dukkham, anatta and sunnata end up with
Tathata. Everything in the universe comes down to nothing but
Thusness: “just such, only thus, Thusness”. All Truths boil down to the
typical, ordinary words; “everything is just like that”. Nothing is regarded
as good or bad, right or wrong, gain or loss, victory or defeat,
merit or demerit, happiness or suffering, having or lacking,
positive or negative.

When we see:
THUSNESS, the Highest Dhamma is right here in “merely
merely
thus”,
thus for thusness is above and beyond all meanings of positive and
negative, above all meanings of optimism and pessimism, beyond all
dualities. This is the finish. The Truth to be known in the Fourth
Truth is the nature that says all things are “only
only thus; merely such”.
such

To see Dhamma sufficiently is the first step; then the mind starts to let
go; begins to loosen up its attachments.These attachments will dissolve
away. This will be experienced until the step where attachment is
extinguished. Once attachment is quenched; the final step is to
experience that “the Mind is Liberated, everything is Liberated”.
However the text uses the words “throwing back”. The Buddha said that
at the end we throw everything back; we are thieves no more.

Thus to learn the truths of The Dhamma is to know that Nothing should
be attached to and then Not be attached to Anything.

ALL IS LIBERATED! THIS IS . . . . .EMANCIPATION !

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CHAPTER ONE

PRELIMINARIES

Those who practise

practise my teachings most, venerate me most

A Strict Moral Discipline

is imperative to progress in meditation.

For the laity:

Observance of the Five or Eight Precepts and purity of livelihood, which

means earning one’s living in a way beyond reproach.

For those taking up the robes:

Restraint in accordance with the Disciplinary Code (patimokkha) and the

additional minor rules.

Morality with regard to the Four Requisites, which means making use of
the Four Requisites (clothing, food, dwelling and medicine) with
Mindfulness and wise discrimination.

Restraint of the senses, that is, not re-acting, neither liking nor dis-liking,
when there is contact between any of the Six Sense Organs (Eye, Ear,
Nose, Tongue, Body and Mind) and its object.
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The bhikkhu should grasp the spirit of Moral Discipline. Though a

monk cannot memorise all the major rules of the patimokkha, let alone
the details of the various minor rules, if he grasps the spirit of the moral
practice and keeps to it, he is very well established in morality. Herein
lies the significance of the moral practice.

The essence of the ascetic discipline consists in contentment with the

means of supporting life, the Four Requisites and unlimited endurance
in practice.

Food is to be gotten in simple ways, which for a bhikkhu means going out
to receive alms. On his alms-round, the bhikkhu must not select houses
where he expects to get better food, but must go from house to house
without missing any. He should eat from one vessel only, taking food
only once a day, not eating food received after he has begun eating and
so on. Further, he should not take into account only the rules of
conduct actually prescribed; any mode of conduct that results in less
trouble and involvement and conduces to progress in the practice ought
to be adopted.

As to clothing, in addition to his usual three robes a bhikkhu is allowed

one other piece of cloth for bathing during rainy seasons. If he lacks this
bathing cloth, he may bathe without it; an example of contentment with
regard to clothing.

As to dwelling, a bhikkhu is supposed to live in a forest, in the open air,

at the foot of a tree, in a graveyard or if need be; as for instance, during
the rainy season; in any other place offered. Here the ascetic discipline
whatsoever, in being content with whatever is available, and in enduring
all kinds of weather. As in the matter of food and clothing, the essential
point is this:

The meditator (bhikkhu as well as laity) should adopt any mode

of conduct, prescribed or not, that is conducive to success in the
practice.

With regard to medicine no specific mode of conduct is laid down, for

medicine does not arouse covetousness or greed. No one normally takes
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medicine unnecessarily; though in this modern age this is may no longer

be true. There are now available “medicines” such as cosmetics which are
consumed quite unnecessarily. Others which are genuinely for curing
ailments are on sale in great variety to suit individual taste. The
meditator should use only the type of medicine genuinely needed. He
must be circumspect and contented with regards to the use of medicine.

There are ascetic disciplines which are especially prescribed to render the
meditator, in particular bhikkhus to strengthen both mind and body.
However, ascetic discipline and morality must go hand in hand as the
foundation for meditation. Meditation, morality and ascetic discipline
are to be regarded as a practice of the most general kind, to be applied at
all times as the essence of Right Living. Having summed them up briefly,
we shall now deal with the practices specifically related to the
development of concentration (samadhi-bhavana).

We shall discuss some Preliminaries. These Preliminaries are things to be

done before actually beginning the meditation practice. Though a later
addition; quite unknown in the days of the Buddha, the Preliminaries
represent a widely and faithfully practised tradition and are considered
of some importance.

Teacher and Yogi

In the days of the Buddha, there was no such institution as a meditation
centre; meditation was; “Now, Bhikkhus… A bhikkhu in this Dhamma
and Discipline, having gone to the forest, to the foot of a tree, or to an
empty house, sits down cross-legged with body erect and firmly
establishes mindfulness… Mindfully he breathes in, mindfully he
breathes out.…..” the Teacher was then the Buddha Himself and later
the arahant teachers. Each had their own students and they were mostly
monks.

In the old training systems, it was not a custom to talk so much about a
teacher. A teacher was one who was a good friend; a kalyana-mitta; a
person who can help us with certain things. He should be someone who
has extensive practical experience and knowledge about the meditation
practice and the Dhamma; and is able to answer questions and explain
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some difficulties; it is not necessary for him to sit over us and supervise
every detail.

In the time of the Buddha, lay persons were also students of the Buddha
and members of the Sangha. The practise of meditation was given freely
and no charges were made. In today’s conditions, we have well laid out
meditation centres with members of the Sangha as teachers; in most
cases, too the yogis do not have to pay any fees for the practice. There is
now starting to evolve meditation centres that charge a fee, though small,
for the purpose of upkeep and food. Such charges are on most occasions
voluntary. This is well and good if such situations are kept under control
and moderated well.

Teachers and yogis relationship must be well spelled out in order to

minimise inconvenience and misunderstanding. There are strict rules
concerning the ritual of yogis behaviour and attitude. The yogi should
render respect and obedience to the meditation teacher during the time
in training; after all the yogi himself or herself elected to come to the
centre of his her own free will and would have made the proper
investigation as to the character of the centre and teacher concerned. He
or she should at least have faith and dependence on the centre and with
the teacher.

Different traditions of training and centres may have differing rituals to

formalise respect and dependence. The yogi should respect such rituals
and maintain such as long as he or she is in practice.

The yogi should respect and trust the teacher so that he or she will be
able to receive full attention while being instructed. If the yogi has not
enough respect for and confidence in the teacher, he will not give much
thought to the teacher’s words. Here at the very beginning lies a root
cause of failure. So mutual understanding is of the utmost importance.

As for the teacher, he observes the behaviour, manners, mentality and

disposition of the yogi rather than just taking the yogi’s words at face
value. What is really needed is a close bond of friendship between yogi
and teacher which allows the teacher to use disciplinary measures while
teaching, if need be, and to expect sincere attention from the yogi. For a
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more meaningful relationship, this close bond should be one of affection

based on reason, insight and compassion. Teacher and yogi should not,
however, be too much attached to each other. They should also not lack
confidence in each other.

The meditation teacher, for his part, should examine the yogi as
thoroughly as a doctor would his patient. In an atmosphere of sincerity,
respect and confidence the yogi will not be reluctant to talk frankly
about his particular disease (mental imperfections) so that the teacher
can administer his remedy. If there is a relationship full of father-and-son
affection everything will go smoothly. So the thing to be offered to the
teacher as a token of respect is not something external, not just candles
and incense, but rather confidence and sincerity. With such an offering
there will be a close relationship between teacher and yogi, which will be
conducive to success in the practice.

Briefly, one must choose an appropriate time and place for contacting
the teacher; first of all, to create a feeling of respect and trust, and
secondly, to let him know just what one wants. Patience is
recommended; it may even take some months before the various things
have been carefully and subtly done by both teacher and yogi. Nothing
should be done in a short-cut manner as is the fashion these days. For
instance, it takes a long time for a teacher to get to know the
temperament of the yogi; he can do this only if the yogi serves and
attends on him over a period.

As such is the case, where time is needed to develop such a state of trust,
sincerity and confidentiality between teacher and yogi, it is advisable that
a yogi be discerning to ensure a wise selection so that time is efficiently
used in order to avoid “jumping from teacher to teacher”.

Dedication to the Triple Gem

Another ritual that has come into existence is that of giving oneself up to
the Buddha or to the Triple Gem. This kind of ritual serves only to
boost egoistic feelings; it never existed in the days of the Buddha. The
only way to dedicate one’s life is to appreciate the excellence of the
Dhamma, seeing nothing superior to the Dhamma and being genuinely
intent on the practice. This is true dedication; it has nothing to do with
 64

any kind of ritualism or formalism whatsoever, as paying homage and

taking refuge in the Triple Gem ought to be practised all the time.

A person of intelligent temperament would find that too many rituals

performed and being attached to unintelligently and superstitiously is
ridiculous and the performer achieves nothing. Here it should be noted
and borne well in mind that the destruction of superstitious clinging to
rites and rituals (silabbatta-paramasa) happens to be one of the main
objectives of mental training.

The Buddha stressed time and again that the life of renunciation
proclaimed by him is solely for the attainment of freedom from
suffering, for the realisation of Nibbana and not for anything less
Noble.

The life of renunciation does not have as its ultimate aim the perfection
of morality, or attainment of concentration or the gaining of the various
kinds of “knowledge and vision”. The Buddha declared that all these
superficial aspects of the life of renunciation are just chaff; its ultimate
aim is Nibbana, which he likens to the kernel, the very essence.

Resolving to Practise
The yogi should be firm and resolute in his practice. He or she should
recollect that all the Ariyans or “Noble Ones”, including the Buddha
himself, have trodden this very path of practice that he is now about to
follow. He should reflect: “The Practice by way of which the Buddha and
His disciples have attained Nibbana is Mindfulness, the One and Only
Way, which each individual must follow for himself”. Having thus
reassured himself that Mindfulness or Satipatthana, which he is about to
practise, is the One True Way, the yogi firmly resolves to persevere in his
practice.

The more the yogi studies, and the more he practises, the more his
concentration and insight will develop, so that he has no difficulty living
up to his resolutions. In this he can find no help from anyone, not even
from the Buddha. Each step of the yogi’s practice must be guided by
reason, intelligence and never by superstitious beliefs and ignorance. The
yogi must carefully evaluate the various rites and rituals in the centre he
 65

or she is in, bearing in mind the true purpose of meditation. Blind faith
and superstition conflict with the development of insight, creating
unnecessary hindrances in the practice.

Meditation is the noblest form of mental training, so for a yogi to

observe these Preliminaries is praiseworthy and rational; unless of course
he follows it blindly and for the sake of tradition.

To sum up, these Preliminaries practices to mental training are not all
mere ritualism; provided their significance is correctly understood. The
yogi must be cautious and try to discern the efficacy of each of them. In
applying these techniques, which are particularly designed to strengthen
determination, the yogi must, if he is to achieve success, be well aware of
his own mental make-up and temperament.

He may use techniques other than those mentioned here, such as

reflecting on death; or on the limited time he has in which to attain the
best thing attainable by man; or on the virtues of his benefactors, for
instance his parents; or on his duty to practise earnestly for the sake of
others; to spread the Dhamma and by way of example, to guide others
along the Path to Freedom. All such practices can be resorted to in order
to strengthen the mind. The important point is, however, that the yogi
should feel confident that he is doing just what he ought to be doing
and doing it properly.

Mindfulness of Breathing
Why Breathing has been selected as the Principal Meditation Object.
1. Mindfulness of Breathing covers two aspects of Mental Training:
First Aspect:
(i) to Happiness Here and Now;
(ii) to Awareness and Clear Comprehension (sati-sampajana);
(iii) directly to the Extinction of the Inflows (asava khaya).

Second Aspect:
(i) to Knowledge and Vision (nana dasana) of the sort called divine;
divine ear and divine eye (which has nothing at all to do with the
overcoming of suffering).
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We are here concerned only with the First Aspect of Mental Training.

No other meditation objects cover as wide a range as does

Mindfulness of Breathing.

2. In Mindfulness of Breathing the object is calm and cool, comforting,

not frightening, not repulsive, not difficult to work on; and what is
more:
Mindfulness of Breathing
Absolutely Eradicates
All Defilements.

These are the qualities that make it advantageous. The Buddha praised it
as the meditation object through which all the “Noble Ones”; himself
included, had achieved success and which they regularly practised.

Other meditation objects, even such as Mindfulness of Body which

though similar to Mindfulness of Breathing in many ways, lacks these
qualities. It is calm and subtle only in destroying defilements; it is not
calm and subtle as to object. Some contemplation of the Body objects
can be fear inspiring, repulsive; contemplation on loathsome objects are
even more so.

3. Further, Mindfulness of Breathing can be applied throughout the

entire course of training. There is no necessity to revert to another
meditation object. This means that by solely practising Mindfulness of
Breathing throughout, the meditator can develop:

• Firstly: All concentration,

• Secondly: Concentration accompanied by intuitive insight and
• Finally: The highest intuitive insight, which eradicates the
inflows (asavas).

Other objects of meditation [the Buddha had indicated forty different

types] especially the kasinas, does not go further than concentration. To
continue developing insight the meditator has to change over to another
object. With Mindfulness of Breathing, when the meditator has
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developed fully all the Sixteen Stages described below, he has completed
both concentration practice and insight practice. It is for these reasons that

Anapanasati
Is the
Principal Meditation Object
to be
Studied and Practised.

Importantly, it is only Mindfulness of Breathing that leads to

Liberation.

We find that in His Discourses on this subject the Buddha used the
words: “Bhikkhus, in this Teaching and Discipline (Dhamma-Vinaya)….”
He was referring, then to people studying and practising in this
Teaching, people who had looked at the world, seen suffering in all its
disguises and had wished to make an end of that suffering.

“Only here in this Teaching and Discipline are there found the

First
Second
Third and
Fourth Ascetic” (Majjhima Nikaya 11).

In other words, individuals at

The Four Stages on the way to freedom from suffering;

The Stream-Enterer,
The Once-Returner,
The Non-Returner and
The Arahant

are to be found Only in

The Buddha’s Teaching and Discipline.

In other teachings and disciplines, in other systems, individuals at these

four stages are NOT found.
 68

All this shows that the person who is to develop Mindfulness of

Breathing is one who aims at making an end of suffering by way of this
Teaching and Discipline. On this subject we have as our authority the
words of the Buddha Himself. The standard source is the Anapanasati
Sutta, the Discourse on Mindfulness of Breathing [Majjhima Nikaya No.118].

The subject is referred to in many other places in the Tipitaka.

Essentially the description is everywhere the same, though in non-
essential details it varies somewhat according to situation. We shall take
as our basis for practice, Anapanasati Sutta itself, which deals specifically
with the development of Mindfulness of Breathing including the ultimate
Fruit of the practice. This Discourse of the Buddha begins like this:

“Now, Bhikkhus… a bhikkhu in this Dhamma and Discipline.. having

gone to the forest, to the foot of a tree, or to an empty house.. sits
down cross-legged…with body erect and…firmly establishes
Mindfulness…

Mindfully he breathes in,

Mindfully he breathes out”.

The Buddha then goes on to explain how to contemplate in-and out-

breathing and everything that manifests in the course of breathing in
and out; he explained it in Sixteen Stages of Four SET (Tetrad) of Four.
Then in succeeding sections he goes on to explain the benefits that arise
out of this practice. He explains how the practice gives rise to The Four
Foundations of Mindfulness (Satipatthana) and The Seven Factors of
Enlightenment (Bojjhanga), collectively and individually, and finally how
it gives rise to Knowledge and Freedom, which is:

The Complete Cessation of Suffering.

Nibbana
To clarify our understanding of the subject we shall take these words of
the Buddha and consider them in order, section by section, explaining
each step as required.
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1. Consider the opening phrase:

“ Now, Bhikkhus, a bhikkhu in this Dhamma and Discipline…”
Discipline

These words refer to any seeker (lay or ordained) who intends to practise
seriously according to the Buddha’s Teaching.

having gone to the forest…”

2. “…having forest in order to get away from his
accustomed and sensually habitual environment.

According to the Books of the Discipline (Vinaya Pitaka) the word

“forest”, refers to a place at least five hundred bow-lengths away from the
nearest village. But the meditator may take “forest” as meaning any place
away from the habitual domestic environment. The recommended
distance is a good guide in any case. In the Discourses “forest” refers to a
clearing in the jungle or a habitable grove. The Buddha Himself
generally mentioned only three kinds of places: “the forest, the foot of a
tree or an empty house”.

The meditator should note what kind of place is suitable, having in

mind only that it should be a “forest” in the sense of a place of solitude,
free from disturbances from worldly objects and conducive to a physical
detachment. That is what is required.

3. “…sitssits down cross

cross--legged
legged…” Here we must consider why the
sitting posture is to be used and just what it means. The term “cross-
legged” indicates a firm and balanced posture that can support the body
easily, conveniently and is comfortable insofar as it permits proper
circulation of blood and air.

The sitting posture is the most suitable one for meditation as it enables
one to give one’s whole attention to the practice. There is no danger of
stumbling as in the posture of standing and it is not conducive to sleep
or any other unprofitable condition as is the lying posture. For these
reasons the sitting posture had been used since time immemorial. It does
not follow, of course, that the meditator has to remain seated without
ever changing his posture; or is it implied that concentration cannot be
developed in other postures.
 70

Whether or not the meditator has difficulty sitting in this posture will
depend very much on the culture in which he is accustomed to. He must
in any case make an effort and train himself to it. No other postures will
yield the same results. He may sit otherwise only if really necessary, as for
instance through illness or physical disability.

with body erect…”

4. “…with erect This simply means sitting up straight. The
word erect indicates that the spine is to be kept as straight as if it were
reinforced with a straight iron rod. It is desirable that all the vertebrae of
the spinal cord should fit in perfectly with one another in order that
blood and air may circulate naturally.

Unpleasant feelings arising from obstruction of the circulation of blood

and air will thus be minimised. Mentally, the aim is to make the mind
upright, preventing it from tending to left or right, forwards or
backwards, preventing it from inclining to indulgence in either sense
pleasures or self-mortification and so on. It should be noted here that
one who can do this well will keep his body straight at all times no
matter whether his eyes are open or shut, and even when the mind is in
deep meditation and so not consciously controlling the body.

firmly establishes mindfulness…”

5. “…firmly mindfulness This refers to mindfulness,
which is firmly established on the object, the breathing. It may be
paraphrased as “making the mind one-pointed on the breathing”,
meaning that the mind is exclusively aware of and concentrated on the
breathing.
The mind is simply fixed
fixed on its object;
as yet no knowledge (nana) is present,
the mind being only in the very
beginning stage of
concentration.

Essentially, then, the words quoted mean; “he directs his whole
attention, his entire awareness towards the breathing”. The meditator
need not necessarily keep his eyes shut. He can practise with eyes open
by fixing his gaze at the tip of the nose until he sees nothing else. Even if
the eyes are open and the meditator is gazing at the tip of his nose, the
 71

mind does not become focused there because it is following the

breathing mindfully. It is more difficult to practise with eyes open than
with them shut. It demands a great deal of effort in the beginning, but
this is compensated for by the fact that the meditator is less likely to
become sleepy and it will help in developing strong concentration and a
better ability to establish mindfulness firmly. A determined meditator is
advised to begin practising with eyes open.

Mindfully he breathes…”
6. “Mindfully breathes here the key word is Mindfully. The
meditator has to be mindful of breathing in and out. As long as he has
his mind focused on the in- and out-breathing he is “one who is
exercising mindfulness”.

The out-going breath is ana, the incoming breath, apana. These two
words combined in accordance with the phonetic rules, form the
compound anapana, meaning breathing out and in.

Thus, Mindfulnees fixed on out-breath and in-breath is called

Anapanasati.
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CHAPTER TWO

ANAPANASATI
S T A G E S I T O I V [THE FIRST SET]

Sarnath
Guideline for Stages I to IV:
[I] Breathing in long, he understands: “I breathe in long”;
Breathing out long, he understands: “I breathe out long”.

[II] Breathing in short, he understands: “I breathe in short”;

Breathing out short, he understands: “I breathe out short”.

[III] He trains thus;

“I shall breathe in experiencing the whole body [of breath]”;
“I shall breathe out experiencing the whole body [of breath]”.

[IV] He trains thus;

“I shall breathe in tranquillising the bodily-Formation.
“I shall breathe out tranquillising the bodily-Formation”.

These Four Stages are collectively called the First Set of Mindfulness of
Breathing.
 73

On a certain level of practice of this; the First SET, is complete in itself;

from it the meditator may proceed directly to the practice of Insight
(Vipassana Bhavana) without passing through the Second and Third
Set. This being the case, this First SET is worth considering in some
detail.

[This treatise is developed for the specific objective of ‘yoking’ samatha

bhavana to vipassana bhavana; thus Set Second and Third, on samatha
practice, will not be touched on].

Who suffers?
 74

STAGE I [of Set One]

Breathing IN LONG, he understands: “I breathe in long”;

Breathing OUT LONG, he understands: “I breathe out long”.

Length of Breathing
This Stage deals primarily with the long in- and out-breathing. What
needs to be understood is the word “breathing” itself.

[1] In order to understand long breathing the meditator should

practise breathing in and out as long as he can and observing, so that he
gets to know, just what the longest breath is like.

[2] Then he should compare this with the shorter than normal
breath, as at a time of fatigue, so that he is able to recognise just how
short or long his breaths are.

[3] Lastly, he should make the experiment of intentionally breathing

as short as he can in order to make a further comparison.

In the end he will know in what way long breathing differs from short
breathing and what they are actually like. He will be able to concentrate
in the right way on the long and short breathings as required.

In the long breathing practice each breath, that is each incoming breath
and each outgoing breath, may take as long as thirty to forty seconds.
This practice will be successful only if the meditator breathes completely
relaxed and sits perfectly upright.

In making the longest possible in-breath he will note that the abdomen
contracts to the maximum and the chest expands to the maximum;
conversely; on making the longest possible out-breath the abdomen
expands to the maximum and the chest contracts to the maximum.

Such breathing can really be called the longest in the sense of both
distance and time. To see this properly the meditator should examine
also the short breathing for the sake of comparison.
 75

Short breathing has the opposite manifestations.

On the in-breath the abdomen expands;
On the out breath it contracts.

It can be seen that the reason for this is that so little breath is taken in
that the upper portion of the chest expands and contracts hardly at all.

So the manifestations at the abdomen are just the opposite of those

associated with long breathing.

The meditator must know just how to observe, otherwise he will

misunderstand and become completely confused.

The movements at the abdomen will always be the opposite of those at

the chest; at least in the case of long breathing. Anyone who has studied
carefully the respiratory system will follow this account quite easily.

So to speak in terms of time and describe the breathing as slow or rapid

amounts to the same thing as to say that the breathing is long or short.
What has been said here applies only to what the meditator observes; the
actual quantity of air entering and leaving is quite a different question.

Another point to be observed is whether the breath is heavy or light,

coarse or fine. If the air “strikes the nostrils violently”, the breathing is
described as heavy or coarse; if it does not “strike the nostril violently”,
so that the contact is not felt, the breathing is spoken of as light or fine.

These two characteristics of breathing should be understood as well,

because they are relevant to the progress in the practice.

We come to the various ways of concentrating on the breathing. Here

the practice consists in first testing all the organs concerned with
respiration, such as the nostrils, palate, wind-pipe, lungs and so on;
ensuring that they are in a normal and fit condition; and letting the
breath move in its natural way, occasionally forcing it to be longer or
shorter than normal.
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This preparatory step is intended to familiarise the meditator with the

normal, natural, constant rate of breathing. Having done this he should
begin examining just how long or short the breathing is.

Whether the breathing is short or long depends on the state of the mind
and the condition of the body; in fact, no sooner does one start taking
an interest in the breathing then the breathing becomes longer or
shorter than usual. So in the first step the meditator must observe how
the length of the breath changes according to circumstances.

For example, if the state of mind is normal the breathing is long; and if
the state of mind is not in its normal state, as when there is anger, the
breathing is short and abrupt.

Again, when the body is at ease the breathing is longer than when it is in
some abnormal condition owing to fatigue or the like.

In whatever condition the breathing happens to be, as soon as the

meditator concentrates on it, it is naturally bound to become longer. He
must be aware then, of changes in the breathing in this respect as well,
only then will he be able to concentrate on the breathing and observe
how long or short it is.

Only after he has concentrated on the breathing for a considerable time,

will he be more acutely aware of the length or shortness of it.

In the beginning, the meditator should breathe as roughly and as slowly

as possible in order to observe what the breathing itself is like, for
example;

• how it strikes the nostrils as it enters;

• where it appears to terminate;
• where and for how long it stops before reversing
direction.

If he breathes lightly and finely from the very beginning he will not be
able to observe these things and will find it difficult to concentrate on
the breath, perhaps so difficult that he fails completely in the attempt.
 77

In addition, it is advisable for the meditator to breathe so roughly and

heavily that a sound is produced which is audible to himself. The ears
are helpful in concentrating on breathing. Actually to “establish
mindfulness on the breathing”; is to concentrate;

On the surface of the skin (where the air strikes)

Not on the air itself.

It may be difficult to detect air; being fine and intangible, but when it
happens to strike the surface of the skin at a sensitive spot, it is easy to
detect its presence and to observe the duration of the contact. When
there is an audible sound as well it is all the more easy to observe how
long or short the breaths are.

This is the advantage of breathing heavily in the beginning. Even in the

later stages of the practice the meditator will find it advantageous to
breathe deeply and heavily until he has become used to it and it has
become a habit. This will always be beneficial to the training in the
succeeding stages, quite apart from it being very good for bodily health.
It is advisable, then, to train oneself to breathe deeply and heavily in a
natural way at every opportunity.

Now we come to the point where the breathing has become naturally
long as a result of attention having been directed towards it. This
concentration is simply “the act of fixing attention on the breathing
which is moving in and out in its own way”.

We may also say that it is “observation of the breathing in a certain state

and at a certain time”. But we prefer the clear and vivid definition found
in the meditation manuals and the Abhidhamma: “Tying the mind to
the breathing with the tether of mindfulness”. So now we have to study
at least three things:
• Breathing
• Mind
• Mindfulness

and in addition; we also have to study the various results of this

“tying the mind to the breathing”.
 78

The first of these three things; Breathing, has already been discussed.
Now for the second thing; the Mind.

The mind has previously been absorbed in all manner of worldly objects;
now it is being deprived of them and made fast to the breathing “with
the tether of mindfulness”; it will no longer be allowed to mingle with
those worldly objects as it has done so far.

Mindfulness is a wholesome mental factor or cetasika. It serves to uplift

or draw the mind and tie it to the breathing, which is purely physical but
not a basis for unwholesome states; so through the power of this factor
of mindfulness the mind can become free from the unwholesome and
attain to the wholesome.

In this step there is still only concentration;

knowledge or nana not having arisen as yet.

Hence we speak of it as “preliminary work” (parikamma).

This “preliminary work” is a kind of mental activity
which we shall classify later as
a Factor of Absorption (jhananga),
called
directing of the mind (vitakka).

Concentrating in the manner described prepares the way for the arising
of knowledge and awareness of the length or shortness of the breathing
and the like. When the breath is moving in and out and the mind is tied
to it with mindfulness, the mind, as it were, moves in and out, following
the breath. Knowledge then arises. This knowledge is not Insight (nana)*
as yet; it is just Clear Awareness (sampajanna), full awareness of the
present condition of breathing.

[Note: *In some texts, however, the word nana is used for this kind of knowledge
as well, a fact that has to be realised in order to avoid confusion. The word nana
has a wide range of meanings; it can mean knowledge of any kind at all, but
strictly speaking applies to intuitive knowledge. It is often being used where a
weaker word would do. Some teachers classify even the awareness that; “I am
breathing in long” as a kind of nana; all of which leads to unnecessary
confusion.]
 79

So knowledge arises right at the very beginning of the practice of

Anapanasati. No sooner does the meditator concentrate on breathing
out long than he is aware that “I am breathing out long”.

The sequence of events during this concentrating on long breathing is as

follows:

[1] After Long Practice in Concentrating on the Breathing, the

meditator finally manages to concentrate successfully. As a result there
arises in him for the first time the wholesome mental factor of…

[2] Zeal (chanda). When zeal is present the breathing appears longer
than before. It also becomes finer, if not in the early stage of the arising
of zeal, then in the later stage. And when the meditator, aided by the
power of this zeal, establishes mindfulness for some time on this longer
and finer breathing, he experiences…

[3] Gladness. The word gladness (pamuja) implies a lighter form of

Rapture (piti), a wholesome mental factor later to be ranked as one of the
five important constituents of the First Absorption. By the power of this
gladness the breathing becomes still longer and finer and the
mindfulness of the meditator is so firmly established that it does not
leave the object. The mind at this stage is therefore said to be…

[4] Air-originated. The term “air-originated” is used because the

mind in this stage is conditioned exclusively by the breathing and
concentration on the breathing. It merely indicates that the mind has
become one-pointed, that is, fixed on one single object and has attained
this one-pointedness by way of the breathing. After this there arises…

[5] Equanimity (upekkha) towards worldly objects. The various

Hindrances (nivarana) no longer disturb the mind; equanimity is clearly
manifested. Meanwhile…

[6] The breathing is replaced by a Mental Image [nimitta] known as

the Acquired Image [uggaha-nimitta].
 80

This image is very clear to the inner eye in one form or another. The
particular form it takes differs for different people. When this mental
image has become well developed it can be said that…

[7] Mindfulness is Established. It manifests as a mental factor as well

as fulfilling its function of concentration. Because mindfulness is
operating uninterruptedly there arises what is called:

Sampajanna or Full Awareness

Here, however, we give it a new name and say that…

[8] Knowledge becomes Manifest. Just what this means depends on

the particular step of the practice in which the knowledge arises.

In this, the First Stage of the practice, the knowledge that arises is
merely Full Awareness, which simply makes one aware of the fact that:

“I am breathing in long” or “I am breathing out long”

[9] The breath as “body” (kaya) becomes manifest also. The breathing
is referred to as “the body” (kaya), being a part of the physical body (rupa
kaya), a constituent of matter; though strictly speaking a mental body
(nama kaya) is also manifest.

Consciousness and its Factors, Zeal, Gladness, and so on; which are
referred to as the mental body (nama kaya); are all present.

But since the practice in this step is only in its beginning stage, and since
the meditator is only aiming at concentrating on the breathing, that is,
on the physical body or rupa kaya, the word “body” (kaya) refers only to
the physical body and in particular to the breathing.

When the body, that is to say, the breathing is perceived, mindfulness is

Established and Knowledge arises.

Thus all three are present and the meditator or more precisely the mind
of the meditator, has attained to….
 81

[10] ….Complete success in establishing mindfulness of the body.

This is achieved even in Stage 1 based only on concentration on the long
breathing.

In the first three of these ten steps the length of the breathing passes
through three phases:

[phase i] The breathing is naturally long and slow.

[phase ii] It becomes longer owing to the Zeal that has arisen.
[phase iii] It becomes still longer on account of the Gladness that
arises after Zeal.

Another three modes of breathing may be recognised accordingly as:

(1) The out-

out-breath is long, or
(2) The in-
in-breath is long, or
(3) Both the out-
out- and in-
in-breath are long.
long.

These three, when combined with the three phases in the Length of
Breathing listed above make a total of nine, known as the Nine Modes of
Length. These Nine Modes of Length form a sound guideline for the
training in concentration on long breathing in Stage I.
 82

STAGE II [of Set One]

Breathing IN short, he understands: “I breathe in short”;

Breathing OUT short, he understands: “I breathe out short”.

This stage differs from the first only in that it deals with short breathing.
Breathing short here refers only to breathing that occurs intermittently,
while the meditator is in training by purposely taking short breaths.

As soon as he knows just what short breath is like, he stops breathing

short.

The terms “short” and “long” may be applied to normal breathing

depending on one’s choice of criteria. If a person realises that his
breathing is naturally shorter than that of the average person, he should
recognise that as normal for himself. As his practice progresses, zeal and
gladness will arise and gradually increase the length of his breaths. The
various stages dealt with under “long breathing” will be attained one by
one until all the ten are completed.

Should short breathing occur during the practice because of fatigue,

excitement, illness, fear, pain or because of confusion in the initial
stages, that short breathing should be observed and acknowledged as
short. If it is not made much of, it will pass and not occur again.

Once such short breathing has passed, there is no need to think about it
again.

If the meditator trains himself to breathe short as an experiment, the

observing of the short breathing lasts only as long as the experiment. The
real objective of training in short breathing is to give the mind
experience in dealing with the more difficult conditions, so that it will be
equipped to attain concentration with every kind of breathing.

To sum up, breathing short in Stage II has been taught as a preparation

for the short breathing that will occasionally occur of itself. It is also used
as a means of observing and comparing the long and short breathing.
When the meditator has understood well both kinds of breathing, he
 83

will be equipped to attain full concentration without hesitation

regardless of whether the breathing is short or long. Normal breathing
changes in response to various natural factors such as zeal.

Exceptionally short or long breathing may intervene at times but never

for long. This must be adjusted as the situation demands. For instance,
the arising of uneasiness can be detected by noting that the breathing
has become shorter. The breathing can then be adjusted, made long
again, by developing gladness. Full awareness on the part of the
meditator enables him to concentrate on both short and long breathing.
No matter how complicated the manner in which they arise, he will
always be able to gain concentration.

Stages One and Two can be illustrated by the analogy of a swinging

cradle. A hanging cradle is kept swinging by the nurse looking after the
child. The baby when it has just been put into the cradle, does not want
to sleep. It tries to climb out of the cradle and is likely to fall at any time.
The nurse has to be very careful and keep her eyes on the child. No
matter in which direction the cradle swings and regardless of whether it
swings short or long, fast or slow, because of the movements of the baby
or because of her own irregular pushing, she must constantly follow each
swing with her eyes. She is fully aware when the cradle swings short and
when it swings long.

Stages One and Two of Anapanasati are similar. Through the power of
mindfulness of the mind’s concentration on the breathing, the state of
the breathing; long or short, fast or slow; is known at all times. Because
mindfulness never leaves the breathing but remains fixed on it in this
way until it becomes regular and smooth, the meditator moves on to
Stage Three.
 84

STAGE III [of Set One]

He trains thus;
“I shall breathe IN experiencing the whole body [of breath]”;
“I shall breathe OUT experiencing the whole body [of breath]”.

Some points here require careful attention. Consider the words “he
trains thus”. Anapanasati has now reached the stage where full insight
(nana) is attained. The words; “he trains thus” refer to the practice of the
Threefold Training:

Morality Concentration and Insight

[sila–sikkha] [samadhi-sikkha] [panna-sikkha]

The meditator practising this Threefold Training fully is advised to

reflect that when concentrating on the breathing one has restrain and
that when practising restrain one is Morally Pure. This is Perfect
Morality.
While practising in this way the meditator
Does not transgress the Moral Precepts (sila)
and so is practising
Training in Morality.

When his mindfulness remains fixed on the object,

in this case the breathing,
he has Full Concentration (samadhi).
His mind in such a condition is said to be practising
Training in Concentration.

When the meditator sees various objects

present together with their characteristics and
realises that his mindfulness is clearly manifested
in relation to those objects,
he is said to have Knowledge and Insight (panna).
The meditator is then practising
Training in Insight.
 85

In This Way The Meditator Is Practising

The Entire Three-Fold Training!
The point is that by merely practising this
“experiencing of the whole body”

All Three Aspects of the Training

Are Cultivated!

Even Just This Much Practice Guarantees Perfect

MORALITY…
CONCENTRATION…and
INSIGHT!

This is the remarkable thing about Morality-Concentration-Insight. It

answers the question how a person who has not studied the scripture
thoroughly can practise the Three-fold Training perfectly.

The word “experiencing” as used in the lines quoted above implies

complete knowledge, higher than the mere sampajanna (Full Awareness)
of Stages ONE and TWO.

“EXPERIENCING” is Knowing everything:

Completely, Clearly and in Detail.

It further implies knowing the “body”, that is;

the breathing as to its characteristics,
its state of being,
its causes and results and so on.

Since the word “body” refers here to the breathing, it follows that:
Knowing Fully is knowing the breathing as short or long; knowing the
movement of the breathing; knowing the source of the breathing,
namely; the life force; and knowing the result of breathing, that is: the
function of respiration, the necessary condition for the body and the
whole physical aspect of life.
 86

To sum up:
“experiencing the whole body”
simply means
“Knowing immediately everything related to the breathing”.

Culminates in the Knowledge of:

IMPERMANENCE
UNSATISFACTORINESS and
NON-SELFHOOD

of all these states and functions; a point that will be dealt with in the
higher stages of the Practice.

Consider “the whole body”: To understand this we must first consider

the word “body” (kaya), which means “group”:

The MENTAL Group and The PHYSICAL Group

(nama-kaya) (rupa-kaya)

The Mental Body or Group includes:

• Feelings (vedana),
• Perceptions (sanna)
• Mental Conditioning (sankhara) and
• Consciousness (vinnana).

It covers a wide range; but in the present case the reference is to the
various mental states that arise during concentration on breathing, such
as Zeal, Gladness, Mindfulness, Full Awareness and the like. All these
are the nama-kaya, the Mental Body. The rupa-kaya is the physical body
made up of the Four Primary Elements (maha-bhuta):

The Physical Group includes:

• Earth (pathavi)
• Water (apo)
• Fire (tejo) and
• Air (vayo)
 87

Here it refers in particular to the breathing, which is closely related to

the Primary Elements. It (the breath) maintains the Primary Elements
giving them (the Primary Elements) value and purpose, as well as being
the basis (the Primary Elements) for the continued existence of the
Mental Body. In short, the “body”, that is the breathing, performs the
function of kaya-sankhara, body conditioner. It conditions the physical
body, maintaining it as the basis for the continued existence of the
mental body. A thoughtful person who has perceived the nature of the
whole body, physical and mental and seen how its two aspects are inter-
dependent, can discover for himself the significance of the breathing and
see it as worthy of special consideration.

Hence it suffices to say that the monk “Contemplates the body in the
body” out of the entire body, physical and mental, the meditator selects
and watches one particular body, the breath body. Hence it is that:

ANAPANASATI
ANAPANASATI
is known as
Foundation of Mindfulness
Consisting in the Contemplation of the Body
(kayanupassana-satipatthana).

The essence of this is natural and uninterrupted

“Contemplation of the body in the body”,
which means knowing each in- and out-breath.

Now consider the word “whole”. Though this word is used in

connection with every kind of body, here it means simply that body
which is the whole breathing or everything related to that body. Since
the word “body” refers here to the breathing, the thing to be known are
all the things directly connected with that breathing and knowing the
characteristics of the breathing and knowing what arises as a
consequence of the breathing.

Again Anapanasati in this Third Stage is still primarily concerned with

concentration; so the words “the whole body” have meaning mainly
insofar as they are concerned with concentration developed through
breathing.
 88

We can specifically say, then, that “the whole body” means the entire
breathing process. To experience the whole body is to experience the
breathing thoroughly, in all respects.

As to How to “experience the whole body”; an easy way has been

suggested. It consists in first analysing the breathing into three phases:

BEGINNING MIDDLE END

The meditator must feel:

Where the breath ORIGINATES,

How it MOVES,
Where it ENDS,
on both In-and Out-breath.

In the case of breathing in, the breath can be said to ORIGINATE at

the nostrils or some point in that region where the meditator feels the
incoming air strikes. Normally the incoming air is felt to strike at the tip
of the nose, though a person with prominent lips will feel it on the
upper lip, which is then to be taken as the point of origin.

The MIDDLE of the breath is the interval between the point of the
origin and the end of the breath. So we must consider next the point
where the breathing ends. We need not be too seriously concerned as to
exactly where the in-breath ends and turns about. It suffices to take as
the end-point a feeling that appears more clearly than others and is more
convenient to concentrate on than others.

When breathing in to the maximum, the meditator should feel the end
of the throbbing movement and pressure of the breathing. It is generally
held that the in-breath ENDS at the navel.

We will imagine that the breath itself ends at the navel. We do not hold
it to be true. This just an assumption based on our feeling of and
sensitivity to the movement of the breathing. When we breathe we need
to conceptualise and feel that the air moves all the way down to the
navel.
 89

We use that feeling as the basis of our practice and follow the breath
between the tip of the nose and the navel.

The exact point at which the breath ends is unimportant;

IMPORTANCE is to ESTABLISH MINDFULNESS on the breathing

and to experience it.

We then say, that the IN-BREATH has as its:

POINT OF ORIGIN the tip of the nose:

END-POINT, the navel:
MIDDLE, the WHOLE INTERVAL between
these two points.

For the OUT-BREATH it is just the other way

around;

POINT OF ORIGIN is the navel

END-POINT the tip of the nose.

Experiencing the Whole Breath-Body is possible when the meditator is

Aware of the Beginning, the Middle and the End of the Entire In-and
Out-Breathing, not letting any part of the process pass unobserved.

In practice, however, the mind is very fickle, very easily distracted. Even
during a short period of breathing in and out, if mindfulness is not
thoroughly established, the mind is bound to leave the breath and
wander on to other things. For instance, the mind may well be fixed on
the breathing at the beginning of the in-breath, only to go astray in the
middle of the breath and dwell on something quite different for a
shorter or longer period.

For this reason the meditator is to concentrate carefully, in particularly

during the middle phase of the breathing. Different methods can be
applied to keep the mind properly directed.
 90

ONE METHOD is to count slowly, from one to five, or from one to ten,
for the duration of each in- or out-breath. If the meditator applies
himself constantly to counting throughout each in-and out-breath, his
mind will have no chance to wander. This technique also helps to
control the length of the breathing. He can make his breathing longer or
shorter by lengthening or shortening the count. A detailed explanation
will be given in Stage IV to follow.

ANOTHER METHOD, subtler and more delicate is that the

meditator imagine his mind as actually tied to the breathing and
visualise the air as dragging the mind in and out as he breathes.

In order to do this he must breathe strong enough to feel the movement

of the air. He should feel as if his breathing passages were highly
sensitive and distinctly feel the air as something solid which scrapes as it
moves in and out.

By this means he will be able to feel the entire breathing cycle and
concentrate on it. He will then easily discern:

Where it begins, How it moves

Where it ends and
Where and for
How long it rests before Reversing direction.

He visualises the breath as a kind of gem which is being swept along a

track and determines not to let it out of his sight for an instant.

In terms of the cradle analogy, the person swinging the cradle must take
great care not to let the child fall out. As long as the child is still awake
and trying to climb out the nurse watches it constantly. No matter where
the cradle is at the end of its swing to either side, or at some point in
between, there exists always the danger that the child may climb out of
the cradle. For this reason the nurse keeps her eyes constantly fixed on
the child. As long as she is doing this she can be said to see the child
fully. Anything that happens to the child will be fully known to her.
 91

Similarly, the meditator establishes or fixes his mindfulness on the

breathing and mentally sees the entire process without interruption. In
this way he is able to experience uninterruptedly the whole body of the
breath; its: Beginning Middle and End.

When this method is applied, the breath-body is seen clearly,

mindfulness is seen clearly and knowledge (nana) is seen clearly as well.

Mindfulness is seen as Mindfulness

Mindfulness,
Knowledge as Knowledge;
Breath-
Breath-body as Breadth-
Breadth-body.

They are not seen as; objects of attachment, or as:

<being>
being>
<person>
<ego>
<self>
<soul>
<me>
<mine>

When this Stage has been reached the meditator can be said to know the
breadth-body in its entirety uninterruptedly. He is not subject to any
defiling state of mind such as covetousness and grief and has constant
equanimity, which is the basis for true samadhi, to be developed in the
next stage.
 92

STAGE IV [of Set One] Samsar

He Trains Thus:
“I Shall Breathe In: Tranquillising the Bodily-Formation;
“I Shall Breathe Out: Tranquillising the Bodily-Formation”.

Here “Bodily Formation” means breathing as sustainer or preserver of

the Primary Elements, which are the basis of feelings and so on. This has
been mentioned already, however it should be understood that
breathing is very closely co-ordinated with the rest of the body, being the
very source of a variety of bodily phenomena such as temperature,
movements and so on. Breathing and the material body are inter-
dependent, influencing each other mutually as to grossness and fineness,
restlessness or calmness and so on.

As may be seen; when the body is stiff or restless the breathing

tends to be likewise gross or restless;
Conversely, when the breathing is fine and calm the body
tends to become flexible and calm as well.

So to control the body is to control the breathing;

Conversely, to control the breathing is to control the body.

When the breathing is fine, the body is tender and flexible, it is in no

way stiff, painful or restless. This observation, besides revealing the close
relationship existing between the material body and breathing, indicates
the value of taking into consideration both material body and breathing,
training them simultaneously so that they may calm each other.

One point needs to be emphasised in this connection. The normal

breathing (before beginning to practise) is conventionally termed gross or
fine, calm or restless, irrespective of the state of the body.

But regardless of how fine and calm the normal or natural breathing may
be, it must, in terms of practice, still be regarded as gross. It will become
truly subtle and calm through meditation practice and it is precisely that
process that constitutes Stage Four.
 93

Here “calming” is to be understood in terms of effect. As mentioned

above, the normal or natural breathing is to be reckoned as gross, even
though it may not appear to be so. As soon as it is watched with
concentration, it will be seen to be distinctly gross and rough, but then
will begin to grow finer. The more the breathing is scrutinised, the more
subtle and calm it will become. In this it resembles the sound of a gong.

A gong when struck produces a loud sound. When that sound subsides,
only long and reverberations or vibrations remain. At first the
reverberations are almost as loud as the sound directly produced by the
stroke; but then they gradually subside and become fainter and fainter
until they disappear altogether.

Just like the reverberations produced by the gong is the breathing, which
also has the characteristics of becoming calmer and calmer (when given
the “stroke” of concentration and scrutiny).

Unless the gong is struck, no sound arises; likewise, unless the breathing
is scrutinised, examined, “silence” prevails, no breathing is detected at
all, although it is undoubtedly going on naturally.

When the meditator begins examining the breathing, he immediately

perceives it and recognises it as gross, just as on striking a gong, one at
once hears a loud or gross sound. Once the meditator has begun to
scrutinise the breathing, it becomes progressively more and more subtle
in proportion to the intensity of his scrutiny.

The more minutely and closely

the breath is observed and examined,
the calmer it becomes.

All this is said to point out two important facts:

Firstly, if there is no act of scrutinising or concentrating, the breathing is

gross in its natural way; though this grossness is not noticed.
Secondly, when the breathing is scrutinised it gradually becomes more
subtle. But it is not sufficient for it simply to calm down of its own
accord in this way.
 94

The meditator must deliberately calm it down as far as possible by

practising this Fourth Stage. And this is what is meant by “calming” in
the phrase “calming the Bodily Formations”. This can be done through
either one of two ways;

CONCENTRATION or INSIGHT.

CONCENTRATION is the process of establishing mindfulness on the

breathing as explained in Stage Three. The more the meditator
concentrates, the more subtle his breathing becomes. It may even
become so fine as to be indiscernible and have to be brought back into
focus.

Or it may become so fine in the correct way that there arises the
Counterpart Sign; patibhaga-nimitta. Both these phenomena result from
calming the breath by way of Concentration.

This form of
CONCENTRATION is Tranquillity Meditation.

It contrasts with
INSIGHT MEDITATION, the Practice that leads to Insight;
the DIRECT PATH
to
Intuitive Insight (Vipassana ), which
Bypasses The Highest Stages of Tranquillity Meditation.

To develop Insight, the meditator may take as object the breathing or

any other phenomena that goes on throughout the course of the
breathing cycle. The finer the phenomenon the more finely he will
discern it and consequently the finer his breathing will become. Thus a
person practising this stage in Anapanasati can be said to be “calming
the Bodily Formation”.

Through the
DEVELOPMENT of INSIGHT,
the breathing becomes progressively finer in proportion to
the fineness of the object taken for scrutiny.
 95

In the beginning, when there is no scrutiny, the

breathing is naturally gross.

When the nature of the breathing

IS SCRUTINISED
it immediately tends to become Calm.

When the Primary Elements;

Earth, Water, Fire and Air,
which are connected with the breathing,
ARE SCRUTINISED
the Breathing becomes Calmer still.

With
THE SCRUTINISING
of Derived Matter (Upadaya-rupa);
that is;
The various characteristics and properties
derived from and which are more subtle
than the primary elements,
the Breathing becomes even Calmer.

When both Primary Elements and Derived matter

ARE SCRUTINISED
in terms of dependence of the latter on the former;
the Breathing enters a still Calmer stage.

When the Non-physical (arupa) such as

Space, Consciousness and so on
IS SCRUTINISED
the Breathing becomes Calmer still.

When both the Physical and the Non-physical

(rupa-arupa)
ARE SCRUTINISED
in terms of their Differences,
Inter-relationships and so on,
the Breathing becomes More Subtle still.
 96

When the Conditions (paccaya)

determining the physical and the non-physical;
otherwise Mind and Matter
(nama-rupa)
ARE SCRUTINISED
with such fineness as to penetrate clearly
into the mode and conditions of their arising,
the Breathing becomes even More Subtle.

And when the

IMPERMANENCE,
UNSATISFACTORINESS and
NON-
NON-SELFNESS of

Mind and Matter

are DISCERNED,
the Breathing becomes
Even More Subtle and Calm.

This developing of INSIGHT following on CONCENTRATION; this

CLOSE SCRUTINY aimed at Intuitive Insight, Renders the Breathing…
Progressively …More and More Calm.

The way of INSIGHT [vipassana] is Distinctly Different from that of

straight-out CONCENTRATION (such as the undiscerning
mindfulness on breathing of the earlier Stages), which leads only to
Tranquillity [samatha].
 97

CHAPTER THREE

CHANGE OVER POINT

ONE WAY

The practice so far is a method for the meditator

who practises Tranquillity Meditation
Intending it as a vehicle for
The Practise of Insight Meditation.

The changing point in connection with the whole practice now needs to
be noted.

For the Samatha practitioner who has reached this Fourth Stage and
wishes to carry on through all the Sixteen, he should continue practising
CONCENTRATION until he attains the highest stage of Tranquillity
Meditation; the Fourth Absorption (catuttha jhana), thence continue
onto practise successively the various stages. To realise the climax of his
practice, he should carry on to practise the Last SET (Set Four), which
deals with the contemplation of Impermanence, Unsatisfactoriness and
Non-selfness.
 98

The CHANGE-OVER to Insight

For the Samatha practitioner who wishes to Develop Insight
immediately and directly:
He should at this point
CHANGE
His concentration on breathing

TO SCRUTINISING
Mind and Matter
in terms of their

IMPERMANENCE
UNSATISFACTORINESS
and NON-
NON-SELFNESS

Then by this
POWER OF SCRUTINY
He proceeds directly to the
Contemplation of nama rupa

HIS FINAL GOAL:

GOAL: CESSATION OF SUFFERING.

To serve as a basis for Insight

He now needs to develop
Concentration of a Different Nature.

The
CONCENTRATION
he needs now is of a

MOMENTARY NATURE
known as

MOMENTARY CONCENTRATION.
 99

The Method of Insight in Brief

We are concerned with the following two methods of Mental
Development:

1. Samatha (tranquillity) and 2. Vipassana (insight).

[1] Samatha-yanika:
A person who has first developed tranquillity, and after having
established himself in either Access* Concentration or Full
Concentration,…

[*Note: Access (or "neighbourhood") concentration (upacara-samadhi) is

that degree of mental concentration that approaches, but not yet
attained the full concentration (appana-samadhi) of the first absorption
(jhana). It still belongs to the sensuous plane (kamavacara) of
consciousness, while the jhanas belong to the fine-material plane
(rupavacara).]

…subsequently contemplates the Five Groups of Grasping, is called a

Samatha-yanika, "one who has Tranquillity as his vehicle". The scriptural
text says:

"Herein, a certain person first produces Access Concentration or Full

Concentration; this is Tranquillity. He then applies Insight to that
Concentration and to the mental states associated with it, seeing them as
Impermanent (anicca), Unsatisfactory (dukkha) and Non-self (anatta); this
is Insight".

In the Visuddhimagga, too, it is said: "He whose vehicle is Tranquillity

should first emerge from any fine-material or immaterial jhana, except
the base consisting of neither-perception-nor-non-perception, and he
should then discern, according to characteristic, function, etc., the jhana
factors consisting of applied thought, etc., and the mental states
associated with them". (Path of Purification, XVIII,3)

[2] SuddhaVipassana yanika: [also as sukkha vipassana yanika.]

However, he who has neither produced Access Concentration nor Full
Concentration, but from the very start applies Insight to the Five Groups
 100

of Grasping, is called suddha vipassana yanika, "one who has Pure Insight
as his vehicle". As to his method of attaining Insight, it is said in the
same Commentary to the Dhammadayada Sutta:

"There is another person, who even without having produced the

aforesaid Tranquillity, applies Insight to the Five Groups of Grasping,
seeing them as Impermanent (anicca), Unsatisfactory (dukkha) and Non-
self (anatta)".

In the Visuddhimagga, too, it is said thus, "One who has Pure Insight as
his vehicle, Contemplates the Four Elements".

In the Susimaparibbajaka Sutta of the Nidanavagga Samyutta, too, it is said

by the Buddha:

"First arises the knowledge comprehending the actual happening of

things and afterwards arises the knowledge realising Nibbana (nibbane
nana)".

When Purification of Conduct has been established, the meditator who

has chosen Pure Insight as his vehicle should endeavour to Contemplate
the body-and-mind (nama-rupa). In doing so, he should Contemplate,
according to their characteristics, [Literally: "according to their true nature
and function."] the Five Groups subject to Grasping, that is, the Body and
Mental Processes that become evident to him in his own life-continuity
(at his own Six Sense Doors).*

[*This method of meditation aims at "knowledge by direct experience",

resulting from mindfulness directed towards one's own body and
mental processes. It is for this reason that here express mention is
made of "one's own life continuity". Having gathered the decisive
direct experience from the contemplation of his own body and mind,
the meditator will later extend the contemplation to the life-processes
of others, by way of inference. See, in the Satipatthana Sutta, the
recurrent passage: "contemplating the body, etc., externally".]

Insight must, in fact, be developed by noting, according to their specific

and general characteristics*…
 101

[*The Sub-commentary: "Things in their true nature (paramattha

Dhamma) have two characteristics or marks: specific characteristics and
general characteristics. The understanding of the specific
characteristics is knowledge by experience, while the understanding of
the general characteristics is knowledge by inference". The specific
characteristic, for instance, of the element of motion (vayo-dhatu) is its
nature of supporting, its function of moving; its general characteristics
are impermanence, etc. ]

… the body and mental processes that become evident at the Six Sense
Doors. At the beginning of the practice, however, it is difficult to follow
and to note clearly all body and mental processes that incessantly appear
at the Six Sense Doors. The meditator should first note the perfectly
distinct process of touch, perceived through the door of body sensitivity,
as in;
INSIGHT MEDITATION
one NOTES what is DISTINCT
DISTINCT.

When sitting, there occurs the body process of touch by way of the
sitting posture and through touch sensitivity in the body. These
processes of tactile sensitivity should be noted as "sitting… touching…," and so
forth, in due succession. As a case in point, at the seated meditator's
abdomen, the tactile process of body motion (that is, the wind, or
vibratory element) which has breathing as its condition, is perceptible
continuously as the rise (expansion) and fall (contraction) of the
abdomen. That too should be noted as "rising, falling," and so forth.

While the meditator is thus engaged in noting the element of motion

which impinges continuously on the door of body sensitivity in the
abdomen, it becomes evident to him in its aspects of stiffening, of
vibrating, and of pushing and pulling. Here:

The aspect of stiffening shows the motion element's characteristic

nature of supporting;

The aspect of vibrating shows its essential function of movement and

The aspect of pushing and pulling shows its manifestation of

impelling.
 102

Hence the meditator, noting the tactile body process of rise and fall of
the abdomen, accomplishes the observation of the body process (rupa), by
getting to know the characteristic nature, etc., of the element of motion.
Later when he has accomplished the observation of mind (nama) and the
observation of both body and mind (nama-rupa), he will also come to know
the general characteristics of the processes concerned, their;

Impermanence, Liability to Suffering, and Their being Void of a Self.

Those who are practising Vipassana Meditation goes on to develop the

knowledge of nama and rupa, and the three characteristics of existence,
anicca, dukkha and anatta.

He should proceed by contemplating continuously the sensations, such

as “seeing, hearing, touching, knowing (mind consciousness), etc.,
occurring at the six sense doors.

When Vipassana samadhi is sufficiently strong he will be able to carry

on the contemplation continuously day and night without any physical
or mental strain.

At this stage, it will be distinctively perceived, as a matter of course, that

at every moment of Contemplation, body and mind (rupa and nama) are
blended together and arising in pairs. It will be also clearly perceived that
this is but a Process of Cause and Effect.

At every moment of contemplation as both the object of sensation and

mind-consciousness disappear, it will also be appreciated that all are
Impermanent, and that they are all without any Pleasantness and
Dependability; and also that they are merely a Natural Process of Arising
and Passing Away of things which do not constitute “atta”, an enduring
entity or a soul.

When the full knowledge of this phenomenal existence; anicca, dukkha

and anatta is accomplished, there will arise the Insight knowledge of
“magga and phala”, which will carry him on to the actual realisation of
Nibbana.
 103

‘Yoking’ Samatha to Vipassana

Mahasi Sayadaw

The Four Foundations of Mindfulness

"What, Bhikkhus, is the path of Right Mindfulness? In this Teaching, a
Bhikkhu dwells contemplating the body (material aggregates), which is
impermanent, painful, uncontrollable, ugly, unpleasant.

He perceives it merely as impermanent, painful, uncontrollable, ugly,

unpleasant corporeality or material aggregates.

To perceive thus, he dwells intensely ardent, mindful and rightly

comprehending, having overcome covetousness and grief for the world
of corporeality or the world of the five aggregates; such covetousness and
grief are liable to arise unless rightly comprehended.

He dwells contemplating feelings merely as feeling, impermanent,

painful, uncontrollable, etc.

He dwells contemplating mind, noting it merely as a process of thinking

and of consciousness, impermanent, painful, uncontrollable, etc.

He dwells contemplating mind-objects, noting them merely as

phenomena of seeing, hearing, etc., impermanent, painful,
uncontrollable, etc.

To perceive thus, he dwells intensely ardent, mindful and rightly

comprehending having overcome covetousness and grief for the world of
feelings, the world of mind, the world of mind-objects, in other words
the world of the five aggregates. Bhikkhus, being mindful thus so as to
comprehend rightly is called Right Mindfulness".

These are the Buddha's words beginning the Four Foundations of

Mindfulness (Right Mindfulness).

[In addition all body movements involved in going forward or

going back, looking straight on or looking about, bending or
stretching the limbs, should be noted].
 104

Insight Momentary Concentration

(vipassana khanika samadhi)
In elaborating the need for Samatha practitioners to change to Vipassana
in order to develop the correct path to eradication of defilements,
Mahasi Sayadaw further advised: Yogis continue with the practice and
note the Four Great Primaries as they arise and manifest. As momentary
concentration develops by ardent noting the hindrances are also
overcome. This momentary concentration, has the capacity in
overcoming the hindrances and producing tranquillity.

For purposes of Insight Meditation (vipassana), the term vipassana

khanika samadhi or Insight momentary concentration have been used to
describe the developing vipassana concentration.

In the Visuddhi Magga, vipassana khanika concentration is mentioned as

khanika cittakaggata. In its sub-Commentary, it is referred to as
khanamattahitiko samadhi, etc. Thus, based on the authority of the
Commentary and the sub-Commentary, we have employed the term
vipasanna khanika samadhi to describe this momentary concentration
which is by virtue of identity, access concentration.

As stated above, if contemplation of corporeality is accomplished by

taking note of them as they arise, in accordance with the section on body
postures, clear comprehension and attention to elements, momentary
concentration which is also termed vipassana khanika concentration is
developed. And together with it, Insight knowledge (vipassana ñana),
which is also known as vipassana sammaditthi, Insight of Right View, is
developed.

In addition, according to the section on Contemplation of Feelings, in

the Maha Satipatthana Sutta, mindfulness of feelings, mindfulness of the
mind and mindfulness of mental objects (dhammas) at the moment of
their arising will lead to development of momentary concentration and
Insight Knowledge. Further contemplation of the Four Primary
Elements will be complemented by discernment of 18 elements, 12 bases
(ayatanas), 5 aggregates and of rupa and nama.
 105

Without contemplation of body, feelings, mind and mental objects

(dhammas), it is neither possible to develop insight knowledge nor
knowledge pertaining to the Noble Path and Fruition.

It is very clear, therefore, that mere learning of the definition and

classifications of nama and rupa, and reflecting on them without
actually noting them as they arise within one's body, will not be
sufficient to enable the development of Right View, i.e. Insight
knowledge or knowledge pertaining to the noble path.

Thus, in developing Right View and Right Mindfulness leading to

Insight Knowledge, there must be ardent mindfulness with clear
comprehension.

• Clear comprehension of every body movement.

• Clear comprehension of every action of the mind.
• Clear comprehension of every feeling; good, bad or indifferent
(whichever becomes manifest),
• Clear comprehension of every mental object (Dhamma) as it
appears.

The Buddha also explained concentration pertaining to samatha

meditation: "What, Bhikkhus, is Right Concentration? Here, in this
Teaching, the Bhikkhu who is detached from all desires (greed) and
other unwholesome things, enters into the first stage of absorption
which is accompanied by thought-conception (vitaka) and discursive
thinking (vicara), is filled with rapture (piti) and happiness (sukha). Born
of detachment from unwholesome thoughts, he enters into the four
stages of absorption (jhana). This concentration involved in the four
stages of absorption (jhana) is defined as the path of Right
Concentration.

Here, absorption (jhana) basically means not allowing the mind to

wander about but having it fixed on a single object to remain
tranquillised. According to the suttas, there are four types of jhanas:
 106

First jhana: The Five Factors, namely:

• Vitakka; directing the mind towards an object, or thinking of

the meditation object;
• Vicara; repeated investigation on the object which has
manifested;
• Piti; rapture or thrilling joy;
• Sukha; happiness or pleasant feeling;
• Ekaggata; one-pointedness of calm mind.

These Five Factors constitute the first jhana.

Second jhana: After the fading away of vitakka and vicara, only three
factors remain: piti, sukha and ekaggata; to form the second jhana.

Third jhana: Then, without piti, the two factors; sukha and ekaggata
constitute the third jhana.

Fourth jhana: In the fourth jhana, sukha is replaced by upekkha

(equanimity) so that upekkha and ekaggata form the two factors of
the fourth jhana.

These four types of jhanas may be higher lokiya (mundane) jhanas also
known as rupavacara and arupa-vacara jhanas or lokuttara (supramundane)
jhana accompanied by the noble path consciousness.

• The lokuttara jhana samadhi is the path of noble Right

Concentration proper,
• the lokiya jhana samadhi may be classed as the path of Right
Concentration if it forms the basis for the development of
Vipassana.

In view of such consideration, definitions given in the teachings on

Right Concentration in terms of the four jhanas should be regarded as a
superlative method of description. Access concentration, although
described in an inferior way, may also be taken as the right
concentration which can accomplish the purification of mind. The
access concentration has the same characteristics of suppressing the
 107

hindrances as the first jhana. They are similar too in having the same five
factors of jhana; vitakka, vicara, piti, sukha and ekaggata.

Jhana also means closely observing an object with fixed attention.

Concentrated attention given to a selected object of meditation such as
respiration for tranquillity concentration gives rise to samatha jhana;
whereas noting the characteristic nature of rupa, nama and
contemplating on their impermanence, unsatisfactoriness and
insubstantiality brings about vipassana jhana. Summarised below are
notes for easy reference:

Close observation with fixed attention is called jhana. There are two
types of jhana: samatha jhana and vipassana jhana.

Fixed attention to develop only tranquillity is called samatha jhana.

Contemplating on the three characteristics constitute vipassana jhana.

There are three kinds of samadhi (concentration): momentary, access and

absorption (or fixed) concentration.

The momentary concentration mentioned here refers to the fairly calm

state before access concentration is attained in the course of meditating
upon tranquillity meditation objects (samatha kammathana objects) and
also to the vipassana samadhi.

As explained above, of these two, the vipassana samadhi is also access

concentration because it has the same characteristic of suppressing the
hindrances as access concentration. When vipassana concentration
becomes strongly developed, it can keep the mind well-tranquillised just
like absorption concentration. This has been clearly borne out by the
personal experiences of the yogis practising Satipatthana meditation.

When vipassana khanika samadhi occurs uninterrupted with nama and

rupa as its meditative objects, maintaining tranquillity in a single mode at
a stretch and not being overcome by opposing defilements, it fixes the
mind immovably as if in absorption jhana.
 108

Accordingly, a person engaged in samatha meditation and intent on

developing himself up to the path and fruition stage, should endeavour,
if possible, to reach the first jhana or the second, the third, the fourth or
all the four jhanas. And when having any of them, he should train
himself to maintain them and be skillful with them.

Failing, however, to reach the jhanic stage,

he should strive to bring about
the access concentration
in the neighbourhood of jhana.

The vipassana yanika, on the other hand,

who begins with contemplation on nama and rupa
such as the four primaries,
should try to become established in
vipassana khanika samadhi
or
momentary concentration
which is capable of suppressing the hindrances
similar to access concentration.

When fully established thus, the series of insight knowledge will arise
beginning with the analytical knowledge concerning nama and rupa
(namarupa pariccheda ñana). Thus access concentration and vipassana
khanika samadhi are also to be regarded as the path of Right
Concentration.

But by having the attention dispersed over many objects or having it

fixed on objects which are not easily discernible, concentration takes a
long time to come about. Confining to limited objects which can be
distinctly noted will facilitate and hasten the development of momentary
concentration.

At this juncture of the changeover from samatha meditation to vipassana

meditation; those yogis who have not as yet attained to full absorption
(apana samadhi) but have attained to access concentration or near to
access concentration, therefore, are instructed to start with noting vayo
 109

dhatu, the characteristics of which are stiffness, pressure, motion

becoming evident in the region of the abdomen.

As the abdomen rises, note 'rising'; as it falls, note 'falling'. Begin by

noting just these two movements, rising and falling, but this does not
comprise all that has to be done. While noting the rising and falling of
the abdomen, if thinking arises, note that too as 'thinking' and then go
back to noting rising and falling. If some painful feeling appears in the
body, note that too. When it subsides or when it has been noted for
sometime, go back to rising and falling. If there is bending, stretching or
moving of the limbs, note 'bending', 'stretching' or 'moving'. Whatever
bodily movement there is, note it. Then revert to the 'rising' and 'falling'
of the abdomen. When you see or hear anything clearly, note 'seeing' or
'hearing' for some moment and then return to 'rising' and 'falling'.
[For basic detailed instructions on Vipassana meditation read Satipatthana Vipassana
Third Ed. By Jinavamsa Bhikkhu].

By thus taking note of every phenomenon attentively, the mind becomes

distinctly calm and concentrated. At every moment of awareness, the
object observed (rupa) will appear separately from the mind (nama) that
cognizes it. This awareness is the beginning of development of special
vipassana ñana (insight knowledge) which distinguishes nama from rupa
by virtue of the concentrated, calm mind. By such noting the yogi is
beginning to develop momentary concentration.

How Jhana Based Yogi Develop Insight

In samatha meditation, when the yogi strives till attainment of jhana, the
knowledge that accompanies the jhanic concentration is jhana
sammaditthi, which is essential for purification of mind and as jhanic basis
for vipassana meditation. Employing the jhana one has attained as a base,
the yogi emerges from the jhanic state and starts contemplating the
mental states involved at the moment of jhanic attainment, namely,
vitakka, vicara, piti, sukha, ekaggata, phassa, cetana, manasikara, etc. These
mental states become very clear to him, so also the physical states on
which jhana depends. Each moment of their existence presents itself
clearly, followed at once by its dissolution. He knows easily that because
of incessant passing away, it is just impermanent, unsatisfactory and ego-
less phenomenon.
 110

The yogi alternately goes into jhanic state and emerges from it to
contemplate on the mental and physical phenomena involved in it.
While he repeats this alternate performance several times, the vipassana
maggas become strongly developed, soon leading to the realisation of
ariya magga nana.

The possibility of such realisation is described thus in the Jhana sutta,

Navaka Nipata of Anguttara Pali text [Book of Nines 9:36]: "Bhikkhus, in
this Teaching, the Bhikkhu enters and stays in the first jhana. When he
rises from that state, he contemplates on the physical body, feeling,
perception, mental formations and consciousness that exist during the
jhanic moment and he sees them as transitory, painful and insubstantial.
Seeing thus he stays with the vipassana knowledge so gained and attains
the arahantta phala state, the cessation of all asavas".

This is how a jhana based yogi attains the Ariyan Path by Vipassana
meditation on jhanic mind and mental concomitants, and nama, rupa
phenomena that actually have arisen and passed away in his own body-
continuum. Here, serious consideration should be given to the fact that
it is not mere reflection on what one has learnt from books, but actually
watching and seeing the phenomena of arising and perishing away of
rupa and nama as it actually happens inside his body-continuum.

It is obvious, therefore, that just as jhana based yogi, after entering into
and rising from jhanic states, have to meditate on the arising and passing
away of mental states, etc., that have actually occurred in the immediate
preceding moment, so also yogis not endowed with jhana, have to
contemplate on the arising and passing away of sensuous desires, etc., as
they happen in the immediate preceding moments.

It is indeed very clear. Therefore, yogis should note that true vipassana
ñana cannot be developed by mere reflection on book knowledge learnt
by rote; it can be developed only by watching closely every action of
touching, thinking, hearing, seeing, smelling, in one's own body-
continuum and discerning the phenomena of their arising and passing
away as it happens in the immediate preceding moment.
 111

Contemplating on Miscellaneous Volitional Activities

In a further development in the practice employed by a jhana based yogi;
he enters into the jhanic states and arising from it, he meditates, as
already explained, on jhanic mind and mental states, and rupa, whatever
becomes easily discernible. He then directs his attention to acts of
touching, seeing, hearing, as they occur. This is known as contemplation
on miscellaneous volitional activities, and is the same method employed
by sudda vipassana yanikas (yogis devoid of jhanic attainments). The
difference lies in his utilising his jhanic attainments as a base for Insight
meditation and in the ease in which he can accomplish the task of
contemplating rupa and nama, wherever they make their appearance, by
virtue of the firm base of his jhanic concentration. These are the only
differences between the two methods.

When fatigue overtakes the yogi by contemplating on the miscellaneous

objects that appear at the sense-doors, he reverts back to the jhanic state.
After gaining recuperation there, he goes on with the contemplation of
rupa and nama wherever they appear. In this way, based on his jhana, he
develops vipassana ñana until it is strong enough to lead him to
realisation of Nibbana through ariya magga ñana.

This method of contemplation is described in exposition on

Dwedhavittakka sutta in the Commentary to Mula Paññasa as follows:

In these words the Buddha talked about the time when as a Bodhisatta,
he developed insight meditation based on jhana. Truly, when both
samadhi and vipassana of a yogi are not yet fully mature, if he sits very
long developing insight meditation, fatigue overwhelms him, there is
burning sensation in the body as if flames are bursting, sweat oozing out
from the armpits, he feels as if hot steamy gas is rushing forth from the
top of his head. The tortured mind twitches and struggles. The yogi
reverts to the jhanic state to reduce the mental and physical strain to get
relief from them, and thus refreshing himself, he returns to the task of
meditation. By sitting long at it he again fatigues himself. Then he seeks
relief once more by re-entry into jhanic state. Indeed, he should do so.
Entering the jhanic state is greatly beneficial to vipassana meditation.
 112

This is how miscellaneous volitional activities are used as objects for

meditation starting with jhana, which the yogi maintains as his base.

Yogis, not endowed with jhana, contemplates only on the miscellaneous

volitional activities such as touching, thinking, hearing, seeing, etc.
When fatigue overtakes them while doing so, they cannot, of course,
seek relief by entry to jhanic state. They revert to the limited objective of
noting the rise and fall of the abdomen (or the in and out-breathing). By
limiting the object of meditation, mental and physical fatigue and strain
are alleviated.

Thus refreshed, they go back to the continuous observation of the

miscellaneous volitional activities. In this way, when vipassana samadhi
ñana becomes strengthened, the yogi can engage himself in continuous
meditation day and night without physical or mental discomfort or
distress. The mental formations and objects seem to arise in the mind by
themselves. With effortless mindfulness, the process of knowing the
reality as it is flows on smoothly. The truth about anicca, dukkha, anatta
dawns upon him spontaneously.

As this knowledge gains pace and gathers speed, both the sense-objects
and the knowing mind plunge into the state of dissolution and
cessation. This is rushing head-long into Nibbana by means of the Noble
Path, ariya magga.

Beginning of Vipassana Magga

A samatha yanika yogi has to develop samatha samadhi (either of the two
basic paths, access concentration or absorption concentration) as his
base first before he starts on vipassana meditation.

Suddha vipassana yanika, on the other hand, accomplishes this basic

momentary concentration (samadhi magga) while contemplating on the
four primaries, etc., by virtue of fixed attention being placed on every
sense-object under contemplation. Then the mind does not wander to
other objects. When solely occupied with the task of contemplation, the
mind gets purified and after this purification of mind, every act of
contemplation is development of vipassana Insight knowledge thus
maturing vipassana magga.
 113

How Vipassana Pañña Maggas are Developed

Knowing the sense-object under contemplation according to its true
nature is Right View (sammaditthi magga). Just after attaining the purity
of mind, knoweldge, which is capable of distinguishing the sense-objects
from the knowing mind, arises. This clear knowledge of discerning nama
and rupa distinctly as they really are constitutes the Purification of View.
This is followed by discernment of the nature of cause and effect while
in the course of contemplation. There is bending because of the desire to
bend, stretching because of the desire to stretch, movement because of
the desire to move. One sees because there is the eye and the object to
see. One hears because there is the ear and the sound to hear. There is
wealth because of good kamma, etc., thus discerning clearly the Law of
Cause and Effect as it truly is.

As meditation continues, the yogi discerns with each noting the

origination as well as the dissolution of every phenomenon. This results
in his realisation of the truth of impermanence with respect to both the
sense-object and the knowing mind. This phenomenon of incessant
arising and passing away without any break leads to the conviction that it
is all fearful suffering, unpleasant suffering, mere insubstantiality, not
amenable to one's will or control. Such clear conviction constitutes the
path of Right View (sammaditthi magga).

Therefore, the Buddha had said that knowledge of the real Truth of
Suffering (First Noble Truth) is the path of Right View. When the Truth
of Suffering is discerned at the contemplation of arising phenomena, the
three characteristics of existence; anicca, dukkha and anatta, the task of
comprehending the other Three Noble Truths is accomplished. Bending
the mind to know the true nature of nama and rupa, their origination
and dissolution by way of the three characteristic of anicca, dukkha and
anatta constitutes the path of Right Thought (samma sankappa).

The two paths of Right View and Right Thought are grouped together as
the path of insight (pañña magga). The three paths of Right
Concentration, explained before, when added to these two paths of
insight, form the five paths which are classified as the task force maggas
(karaka maggas).
 114

These maggas are responsible for accomplishing the task of noting and
knowing every phenomenon. Hence, they are termed the task force
maggas (karaka maggas) in the Commentary.

Sila magga, comprising of Right Speech, Right Action and Right

Livelihood, has been established even before meditation starts and they
remain firm, getting purer during the course of meditation. With these
three maggas, the combined total of eight maggas known as the
pubbabhaga maggas are being developed with each noting of every
phenomenon.

Jhana in Vipassana by Mahasi Sayadaw

The technical interpretation of jhana is absorption; increasingly
advanced and subtle state of concentration on a specific object with
mind aware and increasingly pure.

Development of jhana arises from the temporary suspension of the five

hindrances (nivarana) through the development of five mental factors
known as: vitaka (directed thought), vicara (evaluation), piti (rapture),
sukha (pleasure) and ekaggatarammana (singleness of preoccupation).

This concentration named jhana develops from an initial stage known as

the first stage or first jhana culminating into the fourth stage or fourth
jhana; each a deepening experience of absorbing concentration.

Further development of the four rupa (mundane) jhanas takes the mind
to the experience of the four arupa (supramundane) jhanas. The jhanas
are only a means, not the end. It was because they made this their end of
their teaching that the Bodhisatta Gotama rejected the doctrines of his
earlier two teachers; Alara Kalama and Uddaka-Ramaputta.

In samatha meditation, when the yogi strives till attainment of jhana, the
knowledge that accompanies the jhanic concentration is jhana
sammaditthi, which is essential for purification of mind and as jhanic basis
for vipassana meditation.
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Employing the jhana, one has attained as a base, the yogi

emerges from the jhanic state and starts contemplating the
mental states involved at the moment of jhanic attainment,
namely; vitakka, vicara, piti, sukha, ekaggata, phassa, cetana,
manasikara, etc.

Insight-meditation (vipassana) and jhana have some characteristics in

common. When the practice of mindfulness is well established at the
exploratory stage (sammasana nana) there are:

• conception of object (vitaka),

• repeated reflection (vicara),
• joy (piti),
• happiness (sukha), and
• concentration of attention (ekaggatarammana or samadhi).

Thus, whenever the yogi observes any phenomenon, his insight-

meditation is somewhat like the first jhana with its five characteristics.

When the yogi gains insight knowledge of the arising and passing away
of all phenomena, he is barely aware of an arising object without thought
perception or reflection. He has intense joy, rapture and
tranquillity. So his meditation is somewhat like the second jhana with
its three attributes.

The disappearance of the light, etc., (upakkilesa: defilements of the mind)

marks an advance in the insight knowledge of the arising and passing
away of phenomena. Then there is no joy but happiness is very intense.
The mind is tranquil and free from distractions. The yogi shares the
joy and the one-pointedness of mind that are characteristics of the
third jhana.

The higher levels of insight knowledge such as "bhanga nana" wherein the
yogi sees only the passing away of phenomena usually have nothing to do
with joy. They are characterized by equanimity and one-pointedness of
mind. The former is especially pronounced in the sankhar’upekkha nana.
 116

At this stage the insight-meditation is akin to the fourth jhana with its
two attributes of equanimity and one-pointedness of mind.

These characteristics which the insight-meditation has in common with

jhana often leads to self-complacency which is an obstacle to spiritual
progress. So in meditation it is necessary to note these unusual
experiences and reject them.

Momentary Concentration: A Brief Explanation

In Vipassana, there is only a need to cultivate mental concentration up to
a degree that is sufficient to ensure a steady, undistracted mindfulness
(sati). That stage is known as Momentary Concentration, which is
capable of making the mind alert and receptive. This is then used to
develop a continuous and very perceptive mindfulness of everything that
comes up before the conscious mind, whether from internal or external
sources. This is a full, continuous, and fully conscious exercise involving
all mental activities.

One whose vehicle is insight, vipassanayanika requires only a stage of

concentration less than that needed for the attainment of jhanas and
may never develop jhana at all. This needed concentration is called
Momentary Concentration attained through constant and uninterrupted
mindfulness of the mind-body processes. [U Ko Lay – A Manual of Vipassana]

Despite its name, Momentary Concentration does not signify a single

moment of concentration amidst a current of distracted thoughts.
Rather, it denotes a dynamic concentration which flows from object to
object in the ever-changing flux of phenomena, retaining a constant
degree of intensity and collectedness sufficient to purify the mind of the
hindrances.

Momentary Concentration arises in the samathayanika yogi

simultaneously with his post-jhanic attainment of insight, but for the
vipassanayanika it develops naturally and spontaneously in the course of
his insight practice without his having to fix the mind upon a single
exclusive object.
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Thus the follower of the vehicle of insight does not omit

concentration altogether from his training, but develops it in a
different manner from the practitioner of serenity.

Skipping over the jhanas, he goes directly into contemplation on the five
aggregates, and by observing them constantly from moment to moment
acquires Momentary Concentration as an accompaniment of his
investigations. This Momentary Concentration fulfills the same function
as the basic jhana of the serenity-vehicle, providing the foundation of
mental clarity needed for insight to emerge.

In terms of a light beam example as used in describing samatha

concentration, here the light beam is not narrowed down to a single fine
point; it is used as a broader Light Field which is powerful and finely
focused and which Follows and Illuminates whatever is happening at any
moment.

Thus in this mode of sukha vipassana yanika, concentration is

not developed to produce the jhanic stage, but to produce
mindfulness (sati) to the highest possible state so as to be
mindfully aware of all the physical and mental phenomena as
they arise; as they are happening. One can then directly discern
and experience, without distortions and delusions, their true
nature.

The importance of Momentary Concentration in the vehicle of insight is

testified to both by the classical Theravada exegetical literature and by
modern exponents of the “dry Vipassana’” approach.

The Visuddhimagga, in its discussion of Mindfulness of Breathing, states

that “at the actual time of Insight, Momentary Unification of the mind
arises through the penetration of the Characteristics of Existence”. Its
Commentary, the Paramatthamanjusa, defines the phrase “Momentary
Unification of the mind” as concentration lasting only for a moment,
stating: “For that too, when it occurs uninterruptedly on its object in a
single mode and is not overcome by opposition, fixes the mind
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immovably, as if in absorption”. The same work contains several other

references to Momentary Concentration.

“…Supramundane Concentration and Insight are impossible without

mundane Concentration and Insight to precede them; for without the
Access and Absorption Concentration in one whose vehicle is Serenity,
or without the Momentary Concentration in one whose vehicle is
Insight,…. Supramundane can never be reached”.

A concise description of the way Momentary Concentration arises is

presented by the Venerable Mahasi Sayadaw. The Sayadaw explains that
a meditator begins the Development of Insight by attending to the
diverse Mental and Bodily processes that become manifest to him,
making the tactile process of the rising and falling of the abdomen his
basic object of mindfulness.

At first, during the early part of his practice, his mind tends to be
distracted by wandering thoughts, but with time his thought process of
noticing becomes well concentrated. When he can notice the objects
that appear continuously, undisturbed by hindrances, his practice has
arrived at Momentary Concentration:

While thus practising the exercise of noticing with ‘unhindered mind’,

the noticing mind will get more close to and fixed at whichever object is
noticed, and the act of noticing will proceed without break. At that time
there arises in him, in uninterrupted succession, ‘the Concentration of
mind lasting for a Moment’, directed to each object noticed.

The Sayadaw holds that this Momentary Concentration claims the place
of Purification of mind in the dry insight worker’s course of
development. He states that though it “has only Momentary Duration,
its power of resistance to being overwhelmed by opposition corresponds
to that of Access Concentration.

Momentary Concentration is thus, in Contrast to Jhanic

Concentration, a Fluid Type of Mental Collectedness consisting in the
Uninterrupted Continuity of Thoughts Engaged in Noticing the
Passing Succession of Objects.
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Its objects are varied and changing but its

FORCE OF CONCENTRATION
REMAINS CONSTANT.

This Force Fixes the mind ON the Object

As though fixing it in Absorption,
Holding the Hindrances at bay and
Building up Power of Mental Purification.

For this reason Momentary Concentration can be understood as

implicitly included in Access Concentration in the Standard definition
of Purification of mind as consisting in Access and Absorption.
(A Critical Analysis of the Jhanas…Dr. Henepola Gunaratana.)

A word on Momentary Concentration from

Achaan Dhammadaro
There are three kinds of concentration developed in meditation. Two of
them are developed on the Path to Absorption (jhana) and these are
Access and Full Absorption Concentration. Each of these is developed
by fixing the mind one-pointedly on a single meditation object.

Such meditations include visualisation of fixed forms, colours, or

concentrating the mind on one particular Feeling like Loving-kindness.
When Access and Absorption Concentration are developed, Bliss and
Tranquillity arise, the meditator is fully Absorbed in the object, and no
hindrances can disturb him.

This provisional eradication of defilements is a state free from desire,

aversion and confusion, lasts only so long as the meditator keeps the
mind on the meditation object. As soon as the mind leaves its
Absorption in the object, Bliss disappears and the mind is again beset by
the flow of defilements.

There is additionally a danger of this fixed concentration. Since

it does not generate wisdom it can lead to Clinging to Bliss or
even Misuse of the Powers of Concentration, thereby actually
increasing defilements.
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The third kind of concentration is what is referred to in the Eightfold

Path as Right Concentration or Perfect Concentration. This is
Concentration developed on a Moment-to-Moment Basis in Insight
Meditation. Only Moment-to-Moment Concentration following the
Path of mindfulness leads to the destruction of defilements.

This concentration is not developed by fixing the mind

motionless to one object, but by being mindful of the changing
bodily sensations, feelings, consciousness, and mind objects.

When properly established in

the inner body and mind,
Moment-to-Moment Concentration
leads to
the Destruction of the Rounds of Rebirth.

Through this Concentration

We develop the ability to see clearly the Five Aggregates of
Form, Feeling, Perception, Volition and Consciousness;
conventionally called
Men and Women.

Developing Moment-to-Moment Concentration

There are two important points to make. First:

It is through the
FEELINGS
arising from Contact
at each of the Sense Doors
that we develop Insight.

The Aggregate of Form is the basis for the development of Moment-to-

Moment Concentration and the Resulting Wisdom.

Therefore we must be mindful of the Sensations or Feelings

arising from Contact at the Eye, Ear, Nose, Tongue, Body and
Mental Sense Bases.
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The Second important point is that CONTINUITY is the secret of

Success in meditation.

The meditator must strive to be

MINDFUL
NIGHT AND DAY,
every moment, and thus quickly develop proper
Concentration and Wisdom.

The Buddha himself stated that if a meditator is truly mindful Moment

to Moment for seven days and nights he will reach Full Enlightenment.
Therefore,

The essence of Insight Meditation

is
Continuous Moment-to-Moment Mindfulness of Sensation
arising from
Contact
at all Six Bases.

The Importance of Vipassana

It is timely to suggest to yogis the reason they should culminate practise
of samatha to vipassana. Right through the foregoing pages, yogis would
have gathered for themselves the whys and wherefores of such an action.
It is for the continuing development of Insight.

It will be seen that samatha meditation should of necessity be

“yoked” to vipassana. Alone, it will not lead to the permanent
and total eradication of defilement and it is only with
eradication of defilement that one is able to attain the Holy
Path towards nibbana. It is only with vipassana that one is able
to rid oneself of defilement accumulated during aeons in
samsara.

It will also be seen that the Lord Buddha achieved final Enlightenment
only through contemplation on Dependent Origination, the Five
Aggregates of Clinging, the Four Noble Truth and other Dhammas.
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CHAPTER FOUR

THE FOURTH SET

From the Contemplation of Impermanence
To the Contemplation of Relinquishment

Guideline for Stages XIII to XVI in the Fourth SET [the practice of
Vipassana] is as follows:

A bhikkhu trains thus:

[XIII] I shall breathe IN: Contemplating Impermanence.

I shall breathe OUT: Contemplating Impermanence.

[XIV] I shall breathe IN: Contemplating Fading Away.

I shall breathe OUT: Contemplating Fading Away.

[XV] I shall breathe IN: Contemplating Cessation.

I shall breathe OUT: Contemplating Cessation.

[XVI] I shall breathe IN: Contemplating Relinquishment.

I shall breathe OUT: Contemplating Relinquishment.

These Four Stages form a group concerning mental development.

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In this SET the first point to be noted is that the group to be

Contemplated on:

Impermanence, Fading Away, Cessation and Relinquishment,

do not include the terms Unsatisfactoriness (dukkha) and Non-self

(anatta).

In this case it should be understood that if a person has fully

comprehended Impermanence, he will also understand
Unsatisfactoriness. In addition, the comprehension of Impermanence
together with Unsatisfactoriness pierces through the characteristic of
Non-self.

Everything is in a flux.

There is no
Self or Soul to be grasped at.
There is no Inner Core in the whole being of the
Individual or Person.

Look at a flowing “stream”. We say that there is a stream, that there is

water in the stream, that the “stream” flows. But is there really a
“stream” that flows? He who understands the nature of “flowing”
understands the truth of Non-self of the “stream”.

Thus Non-self is seen with the seeing of flowing or Impermanence of all

the material and mental processes (nama rupa).

Impermanence and Non-self, being inter-related, cannot be thought of

separately. If one of the three characteristic is seen, the other two are also
inevitably understood; this is natural.

The Buddha says:

“Perception of Non-self, O Meghiya,

appears to the person who
Has Perception of Impermanence;
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He who has Perception of Non-self

Attains to the destruction of the conceit
“I am”
And thereby Experiences Nibbana
Here and Now”.

This shows that he who has Perception of Impermanence (anicca sanna)

attains Nibbana. The seeing of Impermanence (which leads to Nibbana) is
not half-way or vague as is taught in other doctrines.

By Contemplation of Impermanence in the practice of Anapanasati the

meditator gains a deep, clear and complete vision encompassing the
penetration of Unsatisfactoriness and Non-selfness. Further, the term
Impermanence as used by the Buddha has two shades or levels of
meaning.

Firstly, if used to make a trio with Unsatisfactoriness and Non-selfness,

Impermanence is confined only to the meaning “state of being
Impermanent”.

Secondly, if used alone, it also covers the meaning of the other two terms
(the same applies to the other two terms; any one of the three terms used
alone covers the other two).

The use of Impermanence in the Thirteenth Stage of Anapanasati is an

example of this second usage.

Therefore, in the training in all Four Stages of this last SET, it is advised
that the phenomena (Dhamma; such as the Three Characteristics of
Existence; Impermanence, Unsatisfactoriness and Non-self) should be
Contemplated.

This SET is given the name Dhammanupassana Satipatthana (The

Establishment of Mindfulness consisting in Contemplation of the
Dhamma) and will now be considered step by step.
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STAGE XIII: Contemplation Of

Impermanence

He trains thus:
I shall breathe IN: Contemplating Impermanence;
I shall breathe OUT: Contemplating Impermanence.

While the meditator is contemplating or “seeing” Impermanence, his

mind is void of evil intentions (cetana), his Precepts are Intact and
Morally Correct. Thus he trains himself in the Training of Higher
Morality.

While contemplating in this way; his mind is one-pointed and focused.

He is endowed with the Right level of Concentration so it can be
balanced with wisdom; Thus he trains himself simultaneously in the
Training of Higher Concentration.

Realising Impermanence while Contemplating Impermanence is in itself

fully established in the three aspects of the Training. Certain points have
to be considered in the expression “Contemplating Impermanence”.

1. What is Impermanent?
2. In what sense does Impermanence manifest itself?
3. How to Contemplate Impermanence?

All conditioned things are Impermanent; the nature of Impermanence is

manifested by applying mindfulness (sati).

ANSWER 1. All conditioned things are Impermanent. The Five

Aggregates, All Six Internal Sense-Bases, The Twelve Links to Dependent
Origination are Impermanent. All these Dhammas are to be considered
individually.

[1] The First Group:

The Five Aggregates referring to:
[i] Materiality (rupa)
[ii] Feeling (vedana) [iii] Perception (sanna)
[iv] Mental Formation (sankhara) [v] Consciousness (vinnana)
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These Five Aggregates have wide connotations.

They Encompass Everything in the World

and can be summarised as;

Mentality and Materiality

(nama-rupa).

All these things here have the position or status of objects (arammana),
that is, things which are Seen – Heard – Done - etc. No matter in how
many ways they are divided, they are all comprised in the expression:

“The Five Aggregates”

[“Mentality and Materiality”].
They form in general the object (arammana)
of
Insight
(Vipassana).

[2] The Second Group:

The Group of Six Sense-bases refers to;

Eye, Ear, Nose, Tongue, Body and Mind.

Including the corresponding Consciousnesses (vinnana) arisen through

each of these Six Sense-bases, together with other things which function
jointly. All these things have the status of subjects, each performing the
corresponding function of:

Seeing, Hearing, Smelling, Tasting, Touching and Thinking.

The Five Aggregates as Objects

and
the Bases as Subjects are to be Contemplated.

So that all things in their entirety are included; the meditator, having
seen that:
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BOTH the:

Subjective and Objective Worlds

are Impermanent

Does Not Cling To Them.

As a result the meditator realises that both:

Form
(the object)
and
Eye
(the subject)
are
Impermanent.

He further realises that the same applies to the other Sense-bases

and
their corresponding Objects.

[3] The Third Group:

The Twelve Links of Dependent Origination, signifies the mode or
manner of all kinds of Conditioned Arisings at the moment of seeing a
form, hearing a sound…etc.

At that time the meditator notes how many different Conditioned

Arisings there are in succession and what modes of conditions are
involved in those processes of arising. He Contemplates;

Each of the modes as Impermanent;

He observes closely that
The First Link;

Ignorance conditions Kamma-Formations;

Kamma-Formations condition Consciousness;
Consciousness conditions Mentality-Materiality;
Mentality-Materiality conditions the Six Sense-bases;
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The Six Sense-bases condition Sense Impressions;

Sense Impressions condition Feelings;
Feelings condition Cravings;
Cravings condition Clingings;
Clingings condition Processes of Becoming;
Processes of Becoming condition Births and
Births finally condition Old Age,
Death, Sorrow, Lamentation, Pain, Grief and Despair.

Pain, grief and despair!

In this way he sees the conditioned arising of different phenomena
(Dhamma). And he Contemplates the Conditioned Cessation which
follows the Opposite Pattern of Arising; that with;

the Cessation of Ignorance, Kamma-Formations Cease;

the Cessation of Kamma-Formations, Consciousness Ceases;
and so forth until,
with the Cessation of Birth, Old Age, Death; etc.

As with Conditioned Cessation he Contemplates each of the Twelve

Modes of Cessation and notes its
Impermanency.

Thus the meditator sees not only that the Six External Bases; such as
form, etc. and their corresponding Internal Sense-bases such as eye,
etc., are impermanent, but also that the phenomena which arise
because of the relationship are impermanent as well. In this way he
Contemplates exhaustively, the impermanence of everything
whatsoever.
 129

Illustrating again briefly; in the act of seeing a visual form there arises
different mental states:

There is an object or external base, which is the form seen;

There is contact with the object of form, the internal base, the eye;

There are different modes or manners

in which the first two things
are related,
that is;

• the manner in which the eye has contacted the form,

• the manner in which there arises Eye-Consciousness (cakkhu-
vinnana), and
• the manner in which there happens the coming together of the
three (eye, form, and eye-consciousness) known as Sense or
Sensorial-Impression through eye;
• the pattern in which that Sense-Impression gives rise to Feeling
which in turn conditions Perception, Volition (Sanna, Cetana,
Vitakka, Vicara) etc., and
• finally one experiences Unsatisfactoriness due to their
Impermanence.

Briefly; He knows that the Subjective World Inside, the Objective

World Outside and the World Resulting from their Inter-relationship
or Inter-action are all Impermanent.

It is Only Through Contemplating Impermanence in this way that one

can pierce through characteristics of Unsatisfactoriness and Non-self or
Voidness (sunnata). So that one becomes wearied and finally Renounces
without any clinging. To sum up the answer to the question: What is
Impermanence?

1. there are things which are contacted [external object];

2. there are things which perform the function of contact [internal
object],
3. there are various different modes and manners of patterns in
relation to contact [arising of consciousness/phenomena] .
 130

These three are categories comprise all that is Impermanent, otherwise

called conditioned things (sankhara). It does not matter in how many
ways each of the categories are divided; all must be actually realised as
Impermanent in the way described above.

ANSWER 2. How Impermanence manifests itself and how to

Contemplate Impermanence:

The characteristic or nature of Impermanence is manifested essentially

in the sense of Arising, Decaying and Ceasing, as is clear from the Pali
Scriptures:

“All conditioned things are Impermanent; Anicca vata sankhara

They are of the nature of arising and decaying; Uppada vaya dhammino
Having arisen they cease to be. Uppajitva nirujjhanti
(their stilling is bliss) (tasam vupasamo sukho)”.

This shows that nothing is in the same state all the time;
There is Continuous Change.

This continuous change

means
There Must be Arising and Ceasing.

If there is no Cessation
There can be no change,
No new Arising.

Therefore,
Change Implies Arising,
then Ceasing,
their Arising anew,
in
Other Forms Endlessly.

The term “Impermanence” not only shows the Process of Arising and
Ceasing but also shows that Each New Arising is not the same as the
preceding arising.
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ANSWER 3. To Contemplate Impermanence:

There are various stages in which to Contemplate it; from shallow to
successively deeper stages. The very first stage, is to consider the
Impermanence of Conditioned Things (sankhara) in Groups.

[First Stage] For example; consider the Five Aggregates which taken
together are conventionally called a “person”. A person is born as a child
and then gradually grows up, grows old and finally dies. Or to analyse,
the life span is divided into three periods; youth, middle age, and old
age. Each period is characterised by changes. However, Contemplating
or considering this way is still coarse. Things change.

Not only every day;

in fact
Every Hour or
Minute or Even Second;
They Are Incessantly Changing Moment to Moment.

This “moment” cannot possibly be measured by the ordinary means of

measuring time. According to the language of the Abhidhamma, a
moment is so extremely short that it cannot be measured.

A thought moment is incomparably faster

than anything in the world,
very much faster then
even lightning.

This means that all things whether material or immaterial or mental are
invisibly and continuously changing every thought moment. Each atom
of a material or physical body is changing at a tremendous speed, not to
mention mental things which are changing at a still greater speed.

All this amounts to Contemplation from the standpoint of time. That is

we take time as the measure to grasp Impermanence. The tiniest thing,
indivisible as it may be, is subject to continuous change; that is; in the
shortest conceivable length of time.
 132

[Second Stage] Further, in the next stage of Contemplation, one sees

Impermanence in a more subtle way, one sees that all the different
things in the world, whether Material or Mental whether within the
body or out of the body, all equally depend on one single instant of
Consciousness (or mind citta, that is, a mind which is performing the
function of contacting or sensing an object through the eye, ear, etc).
Different Consciousness arise all the time. If no Consciousness arise,
then the world is in effect non-existent.

On this ground the arising of mind (i.e; arising of feeling or sensing

them) means the arising of all objects (or their appearing to be felt or
sensed). As soon as mind (citta) Ceases, they too Cease, being non-
existent for the individual concerned.

Thus everything is lead by the mind, is in the power of the mind, or has
significance only because of Consciousness or mind and is continuously
Arising and Ceasing with the Arising and Ceasing of Consciousness.

Thus, since Consciousness is Arising and Ceasing every moment, it

follows that all things, whether material or mental, inside or outside the
body, are Arising and Ceasing every thought moment too.
Contemplating in this nature is subtler than as described in the
preceding stage.

[Third Stage] Yet further, at the next stage of concentration one

Contemplates in a still deeper way: One sees that different things come
into being dependent on progressive sequences of causes and conditions.

Impermanence or change is not only directly inherent as such but is

inherent in their causes and conditions and these are altogether
Impermanent because these causes and conditions themselves are again
dependent on causes and conditions which are again Impermanent in
themselves, and so on and so on.

For instance, if one considers why the body changes; one will see that the
sustenance of the body is dependent on the availability of a food chain,
conditioned by elements, climate, etc, which are themselves changing.
Further, elements and climate are conditioned by other things which are
 133

in themselves Impermanent as well; this process goes on ad infinitum. As

the state of flux holds true with regard to material things, it is all the
more true of mental processes because they are more volatile.

To sum up, different things change because they are dependent on

changing conditions; and this dependence on conditions goes on in an
infinite regress. To see Impermanence in this way has a wide meaning, to
the extent that one simultaneously penetrates (the characteristics of)
Suffering or Unsatisfactoriness and Non-self.

[Fourth Stage] And yet still further Contemplation on Impermanence

is possible in that conditioned things themselves are compounds of
many things, each of which can be deeper and deeper analysed and
finally seen as VOID.

When conditions ripen and different things comes into contact with one
another in the right proportions there come into being phenomena
appearing to possess substantiality, a soul or self, or a satisfactory or
desirable core or essence. However, as soon as the mode of their coming
into contact with one another changes, the phenomenon concerned
disappears.

It should be observed that any kind of combination through

which different things come in contact and account for the
appearance of a phenomenon, cannot be permanent; it is bound
to be broken up and disappear.

In the same way, when a group of men are put up to work together,
differences in opinion will arise, and this arising will be in direct
proportion to the number of men in the group. As a natural
consequence relationship of the men will fluctuate depending on the
numbers in the group.

The purpose of this illustration is to point out that at this stage one
Contemplates the Impermanence of the mode of combination or
relationship of different things as against seeing Impermanence in the
things themselves as in the preceding stages.
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All that has been said is to illustrate the nature or Characteristic of

Impermanence from different angles. We shall now further discuss the
method of Contemplating Impermanence. Generally speaking, to
Contemplate Impermanence means to Contemplate and see:

Arising, Continuation and Cessation of All Things.

But now it is not intended to give thought to all things, or different

phenomena concerning things and examine them in the light of Cause
and Effect, “concluding” that they are Impermanent. To do that would
merely be dry intellectualisation based on rational or logical thinking
and having nothing to do with the development of (Insight) meditation.
This way of rational thinking results in generalising or formulating
theories as may be required by convention; it does not at all result in
gaining clear insight of the kind of penetration which gives rise to
weariness (nibbida), dispassion (viraga), etc.

Contemplating in Developing Insight One Has To Turn Inward

One has to observe arising phenomena within, then see the change
inherent in those phenomena and note the change apparent in one’s
own mind as well.

The five aggregates subject to constant change

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All this happens

in the
PRESENT MOMENT,
that is, when things are
PRESENTLY
before the Mental Eye:
And then one must note how they come to pass (away).

In the same way one sees the present in relation to the future by noting
that what one is presently Contemplating was future just a thought
moment before. While one is practising like this, one penetrates through
the delusion of permanence, thereby thoroughly realising the
Impermanent Characteristic of Existence.

To illustrate; in the case of Contemplating any of the Five Aggregates,

the meditator first manifest an Aggregate clearly before the mental eye.

For instance, while Contemplating the Body, the meditator has to

observe a particular aspect of the body, as in breathing, in order to
clearly understand and realise that there is no satisfactoriness or
permanency found in the body, so that there actually arises weariness of
the inconstancy and evanescent nature of the breath.

This way of direct realisation is quite different from thinking about the
body by analysing it into its parts, because intellectual analysis does not
actually enables one to see the Impermanent nature of the body.

Breath is the element air, which is One of the Four Elements

constituting the body, and is the most significant of all the four. This can
be realised if and when the element air happens to be in disorder, the
remaining three elements also come to be in disorder or may even
disintegrate.
`
It is most appropriate and wise to Contemplate the body in its breathing
aspect because breathing is its most significant aspect and is also the one
that can be Contemplated on most conveniently.
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To Contemplate each breathing in and breathing out amounts to

Contemplating the body directly and closely and through it
(Contemplation of breathing) the meditator can gradually realise the
Impermanence, subject to Pain and Insubstantiality of the body and
eventually give up clinging to it.

This is the way one “faces” phenomena that one is Contemplating and
eventually one realises the Three Characteristics of Existence,
Impermanence, Unsatisfactoriness and Absence of a Self. It is now
shown that this method is totally, absolutely not rationalising about
cause and effect, because mere thinking is not actual realisation of the
nature of the body.

Even in the case of Contemplating Mental Aggregates, the same

principles apply. That is, the meditator must first of all manifest feeling
before the mental eye by developing concentration until the feeling of
Rapture or Happiness (piti, sukha) arises. Having given rise to feelings he
should then, in the way mentioned above, observe it closely and
Contemplate its characteristics of Impermanence together with the
different causes and conditions which account for the state of
Impermanence.

Thus, arising phenomena must be Contemplated on to realise

their Three Characteristics of
Impermanency, Unsatisfactoriness and Non-self nature.

It serves no useful purpose just to have in mind the name of the thing
concerned and ponder it in the light of one’s book-learning supported by
one’s power of imagination and thinking, “it must be like that”. No
matter how much one is gifted with the power of imagination and uses
this gift to know the truth one will just not be able to realise it’s intrinsic
nature as can be done through developing Insight through Vipassana.
Even though the things to be Contemplated on are classified into three
groups or divisions (of Aggregates, Sense-bases and Dependent
Origination), and even though in each division there are several items as
discussed earlier, there is a way of practice through which all these can
be simultaneously realised.
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The Five Aggregates

We can penetrate the Five Aggregates through Contemplating the
breathing in the manner aforementioned. We can penetrate all kinds of
Feelings by Contemplating Rapture and Happiness arising at the time of
practising concentration.

We can penetrate Perception (sanna) through Contemplating our own

Perceptions in general, noting how they change. To see in detail, we
watch Perception arising after feeling (vedana), noting how Perception
arises, how it changes, how it ceases and so on.

To penetrate Mental Formations (sankhara) involves the same method as

in the case of Perception. That is, to see them clearly, we should watch
the state of mind, to see how it is influenced by thoughts, no matter of
what kind. We should note why and how a certain type of thought has
arisen, how it changes and finally how it comes to an end or ceases to be.
As for “seeing in detail” having given rise to feelings of Rapture and
Happiness in the Stage of Absorption or otherwise, we watch closely
Perceptions and Thought caused by those feelings, seeing how they are
Impermanent.

The Method of dealing with Feelings of

Rapture, Pleasure and Mental Formations
on turning to Vipassana after emerging from
Upacara Samadhi.

As to the question: what is the nature of contemplation? There are two

kinds of contemplation:

Firstly, by way of object or sign (arammana upanijjhana) for focusing the

mind on one single point in order to gain concentration;

Secondly: Contemplation by way of Characteristic (lakkhana

upanijjhana) for seeing the true nature of things in terms of
Impermanence, Unsatisfatoriness and Non-self.
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In order to continue with the objective of Vipassana meditation we are

concerned only with the Second kind of contemplation; that is to see the
Characteristics of Feeling (vedana) as they really are, and so leads to
wisdom.

Therefore Mindfulness, besides enabling one to gain concentration, also

leads to knowledge (nana) of the characteristics of things. When the
meditator knows this, nana has arisen in him; this practice then involves
both sati and nana.

To experience the Mental States, such as Feelings,

the meditator must have both
Mindfulness (sati) and Knowledge (nana)
as both are concerned with Feelings.

Feelings born out of contemplation of breathing, become manifest:

Mindfulness performs the function of Insight Knowledge (Anupassana
nana); Contemplation, Knowledge and Awareness in one.

Feelings serve as an object of contemplation by means of Mindfulness,

which leads the meditator to concentration and also leads to, or
performs the function of knowledge. The meditator contemplates
(anupassati) feeling by means of that Mindfulness and that Knowledge
and this practice is the kind of development (bhavana) known as “the
Development of Establishment of Mindfulness (satipatthana-bhavana)”.
Since Mindfulness contemplates feeling this practice has the name of
Vedananupassana Satipatthana Bhavana, which means the Development of
Establishment of Mindfulness Consisting in Contemplation of Feelings.

Now the next thing to be taken into account is the way in which the
meditator contemplates (anupassati) that feeling of mental states by
means of that Mindfulness and that Knowledge.
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Anupassana in Its Seven Stages

Contemplating Feelings; such as Rapture, Pleasure and all Mental
Formations.

Meditators contemplate the Characteristics of the above Mental

States as Feelings; he DOES NOT consider them as Factors of
Jhana as he did in Samatha Meditation.

Contemplation in its Seven Stages

To contemplate, to see the characteristics of things (anupassana) involves
altogether Seven Stages, which must be examined in depth.

First Stage. Feeling is contemplated as being impermanent, not as

permanent and so the meditator abandons the perception of
permanence (nicca sanna).

When the meditator practises in such a way that he is able to watch,

follow and contemplate the feelings wisely, correctly and in detail then
he sees clearly the impermanence of feelings. Previously, of course, he
may have conceived of feelings as permanent but since Right
Understanding has arisen “the meditator abandons the perception of
permanence”.

In order to understand the practice from this Stage onward, the simple
expression “he sees (feelings) as impermanent and in doing so abandons
the perception of permanence” should always be borne in mind as an
expression with very wide connotations.

The expression covers the arising of all other things (Dhamma) which
simultaneously arise or become more developed than before.
“All other things” refer to what are called:

• the Mental Faculties (indriya),

• the Mental Powers (bala),
• the Factors of Enlightenment (bojjhanga),
• the Eight-fold Path (atthangika magga) and
• other Factors depending on the manner of observing the
Dhamma.
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This short expression; “he sees feelings as impermanent and in

doing so abandons the perception of permanence”, is not as
simple as it appears.

Later we will examine how the knowledge of impermanence and the

abandoning of the perception of permanence can bring about the arising
of so many things (Dhamma). Here in passing we have pointed out this
fact merely in order to make it known that this simple expression is in
no way simple, that it should not be taken at its face value or as vague,
but that it has deep meaning connoting a myriad of things.

If this deep meaning of the expression has not yet been fully
realised, the meditator should not jump to the conclusion that
he sees impermanence or that he has given up the perception of
permanence. It is imperative that this point be considered and
practised wisely; this can be achieved by examining the feeling
itself so closely that there actually arises in the meditator
weariness (nibbida) and detachment (viraga). Then he can claim
to be one who sees impermanence and abandons the perception
of permanence in the real sense of the word.

Second Stage. In this Stage the meditator contemplates feelings as

unsatisfactory (dukkha) not as pleasurable and in doing so he abandons
the perception of pleasure (sukha sanna).

In this case those who have merely book-knowledge and beginners will
be bewildered, believing that rapture is pleasure (sukha). How can rapture
be regarded as unsatisfactory? Those, however, who have trained
themselves up to this stage will not be bewildered because the wisdom
which they have already accumulated can penetrate deep into the core of
things.

Briefly, the meditator, on seeing feelings as impermanent and illusory, is

greatly moved by and weary of feelings; thus he sees the characteristics of
suffering in this feeling and simultaneously the way in which suffering is
brought about by feeling. This wisdom is earned through his awareness
and not based on books or from teachers.
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Generally speaking a man of practice conducts his practice with the

minimum of studying because few problems arise compared with those
of the man of book-knowledge. Therefore, the expression “he sees
feelings of pleasure (sukha vedana) as being unsatisfactory” is quite correct
and is truly understood only by the man of practice. When the meditator
contemplates in this way the perception of pleasure is abandoned
automatically.

Third Stage. In this stage the meditator contemplates feelings as non-

self (anatta) and not as self and in doing so abandons the perception of
self (atta sanna)

This point can be explained easily when it is viewed in relation to the

foregoing two points. When feeling has clearly shown its nature as being
impermanent and unsatisfactory the meditator becomes aware. He
contemplates further: “such being the case how can I take it as mine and
how can it be something substantial”? If the feeling is something in
itself, then it should not be conditioned or changed by different causes.
Further, if it is fittingly called “mine” then it should not cause “suffering
for me nor should it cause any thrill, fear, boredom for me who is
contemplating in this way”.

Once again, book knowledge is simply not sufficient to render

understanding at this Stage. The understanding of non-self must result
from a genuine understanding of unsatisfactoriness (dukkha) in the
same way as understanding of suffering must result from a genuine
understanding of impermanence (anicca). Mere knowledge, based on
logical thinking, speculation or imagination, cannot help one realise
the characteristics of non-self (anatta).

Without the practice of Vipassana meditation no practical result can be

brought about for the destruction of defilements. Ordinary knowledge
can only be used for thinking, talking and teaching.

Before taking up a factor for contemplation, it is clear that the meditator

must already have a well-trained mind, a mind that is swift and can
penetrate thoroughly. It must also be stressed that whatever is adopted
for contemplation must be clearly manifested in the mind, such as this
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kind of rapture or feeling with which we are concerned here. Outside

objects should not be used, then rapture must arise in the mind.

Why is the wording “this kind of feeling” used?

The answer is that feeling based on sensuality (kama) etc., cannot be

used for contemplation. A feeling such as rapture is based on Dhamma
or renunciation (nekkhamma).

The development of “this kind of rapture” indicates without doubt that

it is much stronger than the ordinary rapture used in everyday language.
The spoken word does not reveal the characteristic of impermanence,
unsatisfactoriness and non-self. Why? Because the spoken words
belong to things outside and not something experienced inside.

Words
cannot be transformed
transformed into experience,
cannot change into experience and
cannot change one kind of experience into another kind of
experience.

One must EXPERIENCE DIRECTLY in the mind

the kind of weariness (nibbida) and detachment (viraga) that
lead to the Noble Path
P ath and Fruition.

When the meditator is really aware of feelings as non-self, the defilement

of the perception of self (atta sanna) is simply abandoned. Whether it is
abandoned absolutely or only temporarily depends on the intensity of
penetration. If it is abandoned completely, the final emancipation
(arahatta) is realised.

In general practice, the perception of self has subsided, which is

temporarily the basis for practising further until the end is reached. In
this step, the expression; “abandoning the perception of self…..etc” has
the implication of temporary calming down of atta sanna. However, if
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different things such as the Mental Faculties of a person operate in full,

he can develop penetrative Insight to the extent that he can realise the
Fruition of Holiness (arahatta phala).

Fourth Stage. In this case the meditator comes to be wearied (nibbindati)

of that feeling and takes no pleasure in it; he abandons the enjoyment
(nandi) of pleasant feelings.

By seeing feelings, including rapture as impermanent, unsatisfactory and

non-self, he cannot revel in them, deluded, enchanted or even satisfied
by them. This state is still “experiencing rapture”, because rapture is
manifest, together with its characteristics of impermanence,
unsatisfactoriness and non-self and likewise weariness.

It should be noted that the feeling rapture, or any other feelings, must
always be manifested in the mind otherwise weariness has no object and
is not firmly established. If rapture or other feelings are not manifested,
weariness will become rather vague, just as the weariness which the
intellectual has imagined will be vague unless his knowledge has come
through true realisation.

Trained in this way, the mind is able to contemplate rapture and its
characteristics of impermanence, etc, which now form the foundation
for weariness, a weariness far removed from weariness based on book-
knowledge. The meaning of “weariness” differs at different levels. There
is the weariness due to repetition; such as constantly eating the same
food, or the weariness due to disturbance which becomes a nuisance.
These definitions have no bearing on the weariness (nibbida) as used in
the Pali and especially as a technical term in the practice of the Dhamma.

Weariness in the Dhamma sense must first result from the thorough
penetration of impermanence, etc. which gives rise to fear and disgust
for attachment to things in terms of “I” and “mine” or in terms of
even mere thought of “I love” or “I like”. This shows clearly that
weariness in the Dhamma sense must be based on some fervour;
induced by glimpses of truth.
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When the meditator is wearied in this way he too abandons the

enjoyment of different feelings. No matter how enchanting the taste of
rapture is, he is not amused or satisfied by it. He is like a person who
sees something beautiful but because he knows its danger, he does not
harbour any delight in its beauty. To see impermanence,
unsatisfactoriness and non-self is to see the danger in beautiful things
and to destroy the power of influence of their beauty completely.

In this way the meditator can establish weariness firmly without

regressing into a state of enjoying rapture all the time so long as he is
able to clearly contemplate or actually experience rapture as being
Impermanent, Unsatisfactory and Non-self.

Fifth Stage. In this Stage the meditator becomes dispassionate (virajjati)

with regard to feelings and in doing so he abandons passion.

Here “passion” should be understood clearly. The Pali term for it is raga
or saraga, which implies love for anything which is strongly ingrained in
one’s nature. Raga or passion in this sense is not limited only to
sensuality but can be used for attachment to wealth and possessions, and
immaterial things such as name, fame, and even merits.

The difficulty of rendering words from one language to another, often

causes confusion about Dhamma. In this case, passion refers to passion
for feelings; that is for rapture (piti) itself. This passion for feelings
includes Dhamma piti (delight in the Dhamma) and even delight in Jhana
itself. The reason for this is that no matter what kind of piti it is, there is
grasping by the mind. The mind becomes coloured in the same way as a
fast dye holds strongly into the cloth.

This explanation fits the literal meaning of the word raga, which is
derived from the root “raj” meaning “to dye” or “to colour” but is
translated as “passion”. All pleasant feelings, when grasped as such, can
be the basis for passion and are all to be overcome through practice.

The wording “in doing so he abandons passion”, shows a cause and

effect relationship; weariness causes passion to abate. This process
(wearying followed by the abating of passion) is closely related in time
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because it is something belonging to the mind, the nature of which is

incomparably quick.

To illustrate; suppose a person happens to touch fire; the moment he

touches that fire, he fears and no longer wishes to touch and the hand is
released. The arising of fear of fire is comparable to the arising of
weariness. One is hardly cognisant of the process; it functions
instinctively and the hand is released from the fire at great speed. This
kind of operation on a physical or nervous level has its counterpart in
the deeper level of the mind.

As a rule contemplation (anupassana; literally watching closely) in this

Fifth Stage involves the same things as in the previous Stages; the feeling
together with its characteristics of impermanence, unsatisfactoriness and
non-self is manifest but is being put aside.

This point fits in with the allegory of the person who has put that fire
aside, and it is clearly manifest as being put aside. Here the meditator
experiences rapture, taking it as a fire which is put aside, as it were. For
him rapture is just an ordinary natural phenomenon, he no longer has
any passion for it; that is what is meant by abatement of passion for
feelings.

The meditator is now one who has abandoned passion for feelings;
although we speak of him as one “experiencing rapture”, this rapture has
been put aside.

Sixth Stage. In this Stage the meditator puts an end (nirodheti) to the
feelings and does not arouse them, and in doing so, he abandons
arousing (samudaya).

The wording “he puts an end to the feelings” has a specific import.

Precisely, it implies putting an end to the “meaningfulness” or

“worth” of the feelings and thereby rendering the feelings worthless,
meaningless, strength-less and powerless to create further suffering.
This is the meaning of “putting an end (Nirodha) to feelings”.
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Even though there may again arise impression (phassa) or feeling, the
meditator has lost all passion for them, no matter how often they arise.

When impressions and feelings have no meaning, there is no more

grasping and so no suffering arises. That is the implication of the short
expression “he puts an end to the feelings”.

Rapture or feelings are clearly manifested to him, as it were, like fire

which has cooled down and is no longer dangerous. Thus, in this Stage
the meditator dwells experiencing rapture which has been put an end to
in the sense of being cooled down. The cessation of these feelings
amounts to the abandoning of the arising of the fire of suffering by the
power of Mindfulness (sati) and the knowledge (nana) of the Three
Characteristics of Existence. A used coal can no longer burn into
fire…thus the meditator dwells “experiencing rapture” but here rapture is
cooled down.

Seventh Stage. In this Stage the meditator renounces (patinissajjati) the

feelings; he does not cling to them, and in doing so he abandons
clinging (adana).

This is the last Stage of Contemplating or experiencing rapture. In short,

now that the fire has been completely extinguished, there is nothing of
concern. Rapture or feeling has been completely rejected or negated. It is
given up and returned (patinissattha); given back to nature, as it were.
The meditator is not deluded as before or harbouring passion;
everything connected with feelings has reverted to nature.

Valuing or clinging to anything whatsoever

happens for one reason and for one reason only:
A Pleasant Feeling
(sukha vedana)
arises.

When this feeling is taken by itself, it is rendered meaningless and

rejected. As a result all other things are said to be thrown away.
Therefore, the short expression “he renounces feelings” has a wide
 147

connotation covering the renunciation of each and everything. This

renunciation is the complete and final renunciation. All religious
aspiration, the holy life (brahmacariya), culminates in this complete
renunciation (patinissagga) of everything.

Nevertheless, the practice must be continued further because the

practice of this step is concerned with the person whose different Virtues
and Mental Faculties are not yet fully ripened, whose Insight into
Impermanence, Unsatisfactoriness and Non-self is not yet deep enough,
whose experience of weariness (nibbida) and dispassion (viraga) is not yet
fully developed; ie., the practice has still to be gone through with
painstaking care. Therefore, it is said, in this sense, that the meditator
“trains himself” or that “he contemplates the feeling”.

These Seven Stages of Anapanasati are the ways of contemplating the

feelings with Mindfulness and Knowledge or “the ways of experiencing
rapture while in and out”. This way of practice is called development
(bhavana – refer to Dhamma Notes).

A Distinctive and Exhaustive Contemplation of Feeling

To understand Feelings profoundly, we refer to a more subtle,
disctinctive and exhaustive method of Contemplating Feeling in the
following paragraphs.

To Contemplate Feeling or watch it closely in different ways throws light

on Feeling from different angles, that is:

• The meditator knows what Feeling (rapture) is;

• What its characteristics are;
• When it arises,
• How it is related to breathing;
• What it is an object for;
• What are the means used to contemplate it;
• What Truths, if any are seen in it;
• What results from seeing that Truth.

Generally, to see the Truth of anything is to realise its Impermanence,

Unsatisfactoriness and Non-self and that they are not worth attaching to.
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To see the Truth of anything in detail, we must analyse it with regard to

its:
A Arising; what it arises from;
B Manifestation; while manifesting what characteristics
are manifest and to what purpose and;
C Cessation; how it ceases.

We must take into consideration all these three points. In the case of
Feeling, there are two things related to it; Perception (sanna) and
Thought (vitakka).

Feeling in Relation to Sanna and Vitakka

Firstly, this relationship is directly concerned with psychology. When a
Feeling, whether pleasant or unpleasant arises; one tends to perceive it as
an entity as “my feeling”. This is the arising of sanna (perception) in
connection with Feeling. When Perception has thus arisen there arises
thinking about it whether good or bad as the case may be. This is
Vitakka; thought arising in connection with that Feeling and that
Perception.

Now consider that when there is the coming together of these Three
mental states in such a manner, how very firm they will be; how very
difficult it will be to get rid of them if we are unaware of their
combination in a Group or to their collective resistance to our practice
of contemplation of our efforts to destroy them.

The best way is that we should initially attempt to weaken them so as to

reduce their power of hiding the Truth from us. This can be achieved by
considering each of them as Feelings, Perception and Thoughts in their
individual capacity.

(I) Noting Feelings.

In the case of Feeling, the First of the Trio, we know that when there is
One-pointedness and Non-distraction of Mind by means of in and out
breathing, rapture, which has been, in this context, referred to as a
Feeling, is clearly manifest. When Feeling is thus manifest we should
note its arising, momentary manifesting and ceasing in all their clarity.
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(A) Concerning the Arising of Feeling, we should consider in terms of

the following:

With the arising of what does Feeling arise? Conditioned by what is the
arising of Feeling? We can answer: With the arising of, or conditioned by
Ignorance, Craving, Kamma and Sense-impression (phassa), there is the
arising of Feeling.

Ignorance (avijja) implies blindness in not knowing or in knowing

wrongly. It is the foundation of all phenomena which are coming into
being without exception. We can say that Ignorance is the very root of all
conditioned things (sankhara) whatsoever. In this way we can see that, in
the first place, it is Ignorance which accounts for Feelings.

The next point to be considered more closely is; it is because there is

Ignorance that one is deluded as to the value and meaning of Feeling
and tends to become attached to it; a mere illusion and grasp it as reality.

This is what is meant by the statement that with the arising of Ignorance,
there is the arising of Feeling.

The statement that Feeling arises from Craving (tanha) refers to the
mode of conditioning which is closely connected with preliminary
measure. That is, when one desires to experience any kind of Feeling,
one seeks or acts and the desired Feeling is induced. As a general rule, it
is said; “Conditioned by Feeling is Craving”. This means once Feeling
has arisen, there arise various kinds of desires with regard to it.

For example, one who has a desire to indulge and maintain that Feeling
passionately, which in turn, has the power to give rise to clinging
(upadana). But here we are thinking on different lines, just the opposite,
that is, Feeling is Conditioned by Craving. One should understand this
point clearly, otherwise one may regard it as a contradiction.

As for the point that Feeling, whether desirable or undesirable, is

induced by kamma (action), this means that fruition (vipaka) of past
kamma plays its part in bringing about Feelings.
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Finally, the fact that Feeling arises from sense-impression (phassa) points
to a Mental Law, which operates “under one’s nose” and is the most
immediate cause of the arising of Feeling.

Most of us know that Sense-impression or Contact, which is the

coming together of three things; Sense organ, Sense object, Sense
consciousness, result in giving rise to Feeling.

If we consider the Four Causes of Feeling altogether in their inter-

relationship, we can see clearly that Feeling results from their joint
function;

(i) Ignorance as a general basis,

(ii) Craving as motive force giving direction,
(iii) Kamma, in its turn, coming in between as supporter and then
(iv) Sense–impression as the immediate condition.

When the meditator clearly sees, then “Feeling arises manifestly” that is,
to him while breathing in and out, Feelings are clearly known as they
arise.

(B) Manifestation:
While manifesting what Characteristics are Manifested and to
what Purpose.

The meditator regards the temporary appearance or manifestation

(upatthana) of Feelings as Impermanent, Unsatisfactory and Non-self.
This contemplation should be developed until it bears fruit, that is, until
the meditator knows clearly and directly:

• Through the Contemplation of Impermanence the

Manifestation of Dissolution (khayatupatthana);
• Through the Contemplation of Unsatisfactoriness the
Manifestation of Fear (bhayatupatthana); and
• Through the Contemplation of Non-self the Manifestation
of Voidness (sunnatupatthana).
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These Three

DISSOLUTION, FEAR AND VOIDNESS

cannot in the least be manifest in the mind of
of a person
who tries to understand
Impermanence, Unsatisfactoriness and Non-
Non-self
through the study of Scriptures.

They can only be experienced within the Mind directly, and are not just
dry facts obtained from books. These experiences cannot be manifested
to the person who thinks in a rationalistic manner on the level of
philosophy or logic; simply because they are beyond the scope of
reasoning; the range of reasoning just cannot be reached.

If a person is convinced of Impermanence, Unsatisfactoriness and Non-

self merely through his reason, that is not enough; we cannot say that
the appearance or manifestation (upatthana) of Feeling is clear to him. In
this way we can see that those Three Characteristics can be manifest
only when a person continues contemplating Feelings in the Right Way
and thereby gains penetration into the Three Characteristics; and this
penetration is based on the seeing and arising (momentary)
Manifestation and Cessation of Feeling.

The statement that the meditator clearly knows the Manifestation of

Dissolution signifies that the meditator is seriously moved (samvega) to
see within himself that:

• All phenomena are dissolving,

• Are ever changing and
• Flowing on indifferently and implacably.

This is not a Knowledge of Dissolution gained through the intellect or

through reasoning; it is a Knowledge gained through realisation or
actual experience of the taste and perplexity of various phenomena,
especially Feeling.
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As for Fear, it is to be understood in the same way as Dissolution. But

here, it is easier to see that Fear as an actual Feeling cannot possibly be
brought about by intellectual knowledge or reasoning.

It arises out of direct experience with phenomena concerned and not

concerned otherwise; everybody knows that a tiger is a fearful animal
and every one can have reason to believe that a tiger is a terrifying beast;
yet one does not really have fear until one comes face to face with such
an animal in an isolated place.

This is an illustration to show that Fear of Unsatisfactoriness (dukkha)

cannot possibly arise through study or philosophical reasoning. It must
arise through practising Dhamma, directly experiencing phenomena with
their property of unsatisfactoriness.

Summing up; let a person through applying the technique of practice,

gradually “look” and “see” and realise the nature of arising phenomena
as they really are and then he will know for himself authoritatively and
unmistakably that while contemplating Feeling as Unsatisfactory, the
Fear in Appearance or Manifestation is seen face to face.

As for the expression “Manifestation of Voidness”, which is seen

through the Contemplation of Non-self, it implies that the meditator
sees different phenomena as Void or empty of all attributes which have
their origin either in convention or conception. All conventionalism
(sammuti) and conceptualism result from Feeling which is dominated by
Ignorance, Craving, etc.

This kind of Feeling which is overpowered by Craving, etc. cannot in

any way lead one to have a “feeling” of Voidness. Therefore this kind of
Feeling merely tends to be a way of thinking in the opposite to
Voidness; thinking in terms of a self-abiding entity or entities in one
form or the other on this and that that level; all of which has to do with
false notions of attributes and supposed substantiality in one way or the
other.

People therefore think that different phenomena are not devoid of

essence, on the contrary they hold that all phenomena are substantial,
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solid, something in themselves, valid, having value or worth more or less

as they happen to think of them in their Ignorance.

Normally people are completely blind with Ignorance and so naturally

fail to have a glimpse of Voidness, but whatever they “Feel” in their
blindness they lay hold of as “Something”, as substance. They do not
Feel they have misconceived it. They Feel certain that it is real, that it is
reality. For this reason, the entire knowledge derived from the power of
reasoning of a common worldling cannot lead him to Voidness, but on
the contrary leads him astray.

We have therefore, to find out a method to gain power and strength

sufficient to counter the current of attachment of the common
worldling and thereby penetrate through each and everything as being
Void of “Self” or individuality.

Here it should be understood that Voidness does not mean nihilism or

non existence of material and mental phenomena; it simply signifies
that all material and mental phenomena are Void of “Self” or “Soul”
and that there is no such thing as subjectivity or objectivity applicable to
them or any abiding entity somewhere between or beyond those
phenomena.

There are material and mental phenomena in a state of flux without a

“Soul” or “Souls” which are “such stuff as dreams are made of”;
resulting from misconceptions based on Ignorance, etc. completely
covering the Voidness of “Self”. Whenever one is awakened to the
illusiveness of “Self” by means of practising properly, Manifestation or
Appearance of Voidness becomes clear then and there, and there no
longer remains any sufferer or suffering or anything dreadful, etc.

Thus the question of practice is over suddenly because of the realisation

of the Truth of Voidness (sunnata). To sum up:

While noting the Manifestation of Feeling one must see it as

Impermanent to the extent that there is Manifestation of Dissolution;
as Unsatisfactory to the extent that there is Manifestation of Fear and
as Non-self to the extent that there is Manifestation of Voidness.
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(C) Cessation: How it ceases

With regard to Cessation of Feeling, the principle is: With the Cessation
of Ignorance, Craving, Kamma, Sense-impression there is the Cessation
of Feeling.

The explanation of all this follows the pattern as in [A] above but in
reverse order. However, one can consider both [A] and [C] together,
throwing light on them from another angle; Ignorance being the general
basis, it is through its Arising or Cessation that the other three (Craving,
Kamma, Sense-impression) arise or cease respectively.

If Ignorance is still present, Craving, Kamma, and Sense-impression or

Contact must be present as well because it is through Ignorance that
different phenomena are given value and are liked and clung to and as a
result, Craving arises, Kamma becomes effective and Sense-impression
comes into operation.

If Ignorance is not present, the Trio and all other Phenomena are
rendered meaningless and powerless.

To illustrate; if the Mind is not dominated by Ignorance, even though

there is Contact between the Eye and Form, or Ear and Sound, etc.; the
Contact or Sense-impression will be meaningless. Such being the case,
the kind of Feeling which is responsible for suffering cannot arise.

In this way we can say that it is because of the Cessation of Ignorance

that there is the Cessation of Sense-impression and Feeling also ceases to
be. Craving does not arise and infiltrate, kamma is not involved.

Feeling ceases because they (Ignorance, Craving, Kamma and Sense-

impression) cease to be, they do not come in and get involved in
conditioning it.

When the meditator sees directly the different Characteristics of Feeling

together with its conditions of arising and ceasing, to him the Feeling is
manifest in all its aspects.
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How Feeling arises is clear to him,

How it comes to be is manifest,
How it ceases to be is manifest;
In each case it is manifest clearly.

When the Feeling is thus manifest to the meditator, he is said to be one

contemplating the Feeling of rapture, all the time he breathes in and out
with Mindfulness.

While contemplating or watching Feeling closely in this way various

Dhammas are brought together (samodhana) and become manifest and
consequently the meditator strives continuously in contemplation until
he gains power to get rid of defilements, which have Ignorance as their
root, by gradually withering them away. This is Contemplation of
Feeling (Vedananupassana) in the full sense of the word.

(II) Noting Perception

The noting or considering of Perception follows the same pattern as that
of Feeling in all respects, except that in place of Sense-impression,
Feeling is the immediate condition of Perception.

Feeling is conditioned by Ignorance, Craving, Kamma and Sense-

impression.

Perception arises from Ignorance, Craving, Kamma and Feeling itself.

Therefore it follows that Perception ceases with the Cessation of
Ignorance, Craving, Kamma and Feeling. Just take note that Feeling is
substituted for Sense-impression; all others being the same.

Contemplation of the “Manifestation of Perception” means to

Contemplate and closely see its Characteristics of Impermanence,
Unsatisfactoriness and Non-self, so much so that Dissolution, Fear and
Voidness respectively become manifest; as in the case of the Appearance
or Manifestation of Feeling.

The point to be especially observed here by the meditator is to see

whether he is at that time experiencing “Feeling” as such, or “Feeling in
its transitional stage on the way to becoming Perception”, or Perception
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which is involved in “Feeling” through secretly and inextricably attached

to it. All these phenomena hitherto pointed out must be seen clearly as
they are, so that both Feeling and Perception are clearly comprehended.

(III) Noting Thought

Lastly, the noting of Thought (Vitakka) is carried out in all respects in
the same way as the noting of Feeling and Perception. The only
difference is that the last condition of the Tetrad of Arising and
Cessation is Perception instead of Sense-impression or Feeling; thus
Thought arises and ceases depending on the arising and ceasing of
Ignorance, Craving, Kamma and Perception. In the case of Thought,
Perception is important because it is the direct or immediate condition
of inducing Thought or Thought Process.

As we observed earlier, it is because one tends to perceive phenomena as

self-abiding entities as “me” or “mine” that the Process of Thought or
Thinking is set going. As to how Ignorance, Craving and Kamma
condition the arising and ceasing of Thought, this has the same
significance as what was said in the case of Feeling and Perception, so
that there is no need to restate them. Likewise, the Contemplation of
the (momentary) Appearance or Manifestation of Thought has the same
Characteristics as Contemplating Manifestation of Feeling or Perception.

As pointed out in the beginning, one should not forget that all Three
Phenomena; Feeling, Perception and Thought are inter-related and that
to see Perception one has to examine Feeling, because Perception arises
with Feeling as its ground or in relation to Feeling.

In the same way, to see Thought one has to examine Feeling because
Thought (Vitakka) arises in relation to Feeling, from Feeling or in
Feeling. Perception bears upon Feeling and is involved in and with
Feeling. A Thought arises through or in connection with Feeling. To
know this inter-relationship together with the distinctive Characteristics
of the Three Phenomena, as discussed above, is to contemplate Feeling
exhaustively and entirely.

To recapitulate: The First Three conditions (paccaya); Ignorance, Craving

and Kamma are identical in the case of Feeling, Perception and Thought.
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But the Fourth condition differs in each case; Feeling, Perception and
Thought have respectively Sense-impression, Feeling and Perception as
their conditions. The reason for this is that Sense-impression gives rise to
Feeling, Feeling to Perception and Perception in its turn to Thought.

In this way one should observe that there are two kinds of conditions,
the general ones and specific ones for each of the Three Phenomena.

The practice is said to be accomplished if the meditator meditates or

contemplates in such a way that while noting their conditions of arising
and falling away he clearly sees their Fearfulness and Voidness.

Thus the Distinctive and exhaustive Method of Contemplating Feeling

can be summarised as seeing the conditional Arising, Manifestation and
Cessation of Feeling and the Phenomena connected with Feeling, that is,
Perception and Thought.

In order to penetrate Consciousness Aggregate (Vinnanakkhandha), focus

on the Act of being Clearly Conscious of a Sense Object which has
Contacted its corresponding Sense Organ, noting why and how
Consciousness Arises; in which way it is manifested and How it Ceases.

However, all this is difficult to do because Consciousness arises and

ceases too fast. It is better and more convenient to turn to the
Contemplation of the mind itself, that is, we should closely watch the
mind performing different functions. The mind functions sometimes to
know objects, sometimes to know Feelings and sometimes to think about
various things.

The mind is so conditioned that sometimes passion may, or under other

conditions, may not arise. Sometimes the mind gives rise to ill will,
delusion, etc. Keeping the above in mind, we must observe the states and
activities of the mind under all circumstances and at all times. After
having observed in this manner, it is possible to conceive of the Fifth
Aggregate; Consciousness. All other things such as the Six External
Sense-bases or objects are included in the Five Aggregates and have to be
“seen” at the moment of serving as objects of contact.
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The Six Internal Sense-bases

The Eye, Ear, Nose, Tongue, Tactile Body and Mind, which perform the
function of knowing external objects, follow the same pattern as the Five
Aggregates.

Each Sense-base performs its function to know its corresponding

external object. For example, when the eye sees an external object and is
conscious of it, we notice that prior to seeing the object, it was as if the
eye were non-existent; i.e., it was meaningless. But as soon as a visual
object comes into contact with the eye, the eye becomes meaningful.
This is what is meant by the “eye coming into being”.

When the eye has fulfilled its function of seeing, it is again as if it did
not exist, until another form appears for the eye to see. In this way we
see the birth of the eye (concept), its continuation and its final passing
away.

The same principle applies to the ear, nose, tongue, body and
mind. We therefore conclude that we can see the
impermanence of each of the sense-bases only by observing it as
it functions.

Dependent Origination
The same applies in the case of the different modes of Dependent
Origination involving Material and Mental Factors. We can see each
mode clearly as Impermanent when we observe each of the modes while
it performs its function. In brief, when the eye comes into contact with
form, we should notice how: Ignorance [avijja] successively gives rise to
the following:

• Thought-Formation [sankhara] (kamma-formation);

• Consciousness [vinnana];
• Bodily and Mental Processes [namarupa] (mentality and materiality );
• The Sense bases, ready to perform their several functions; each
Sense-impression in its totality [salayatana];
• Feelings [vedana];
• Desires or Cravings with regard to Feelings [tanha];
• Strong, Intense Clinging [upadana];
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• Creative Activity [bhava];

• Birth of Processes and finally [jati];
• Decaying and Fading Away (ageing and death);
• As well as other Suffering such as Sorrow, Lamentation, etc.

All these are called the complete working out of the various inter-
dependent modes of Dependent Origination. Each factor, arising from
Ignorance, gives rise to a following factor, which gives rise to another
factor, etc.

On the whole, we Contemplate Closely and with Discernment the

Impermanence of each of the modes while it is actually performing its
function and undergoing successive conditioning.

That is, we can penetrate Ignorance which gives rise to Thought-

Formations because of our Delusion. We also can penetrate Thought-
Formation as they really are at the time they condition Consciousness, in
their capacity of something dynamic, always endowed with creative
power. And we can penetrate Consciousness as it is, only when it
conditions the functioning of Bodily and Mental Processes.
Consciousness gives rise to certain Bodily and Mental Processes
appropriate to its nature. By the conditioned functioning of the element
of Consciousness (vinnana dhatu), the functioning of Bodily and Mental
Processes is carried out. If there is the element of Consciousness alone, it
cannot create anything. But when it comes into contact with Body and
Mind, it manifests its delusive Creativity. In the same way, the Bodily
and Mental Processes do not, if they are disassociated from
Consciousness, come into existence, because there Cannot be Bodily or
Mental Feeling without Consciousness.

Further, we can really know body and mind only when they are manifest
in Feelings through the Sense-bases of Eye, Ear, Nose, Tongue, Body and
Mind. Body and mind make Sense-bases the basis of Feeling.
 160

STAGE XIV: The Dissolving Of

Attachment

He trains thus:
I shall breathe IN: Contemplating Fading Away.
I shall breathe OUT: Contemplating Fading Away

With the realisation that all things are Impermanent (aniccam), comes
the realisation that attachment to things of impermanent nature brings
pain and suffering. Attachment (upadana), starts to fade till less and less
remains. Such is the result of realising Impermanence. It makes us weary
of and bored with the desire for things which we now realise have no
permanent nature whatsoever.

In Contemplating Impermanence, we have already begun to

Contemplate Fading Away.

We now scrutinise the drying up of attachment (viraga). “Vi” means not

or not having. “Raga” is another name for attachment. “Viraga” means
without attachment.

Watching attachment drying up and fading away is like watching the

stains in a cloth fade away. The many coloured stains slowly fade away,
bleached by the power of sunlight, until the cloth is white. This is a
material example of viraga which helps to explain the Mental Fading
Away of attachment, which is clearly apparent under the light of “seeing
things as they truly are”, which is;

Aniccam,
Dukkham,
Anatta,
Sunnata and
and
Tathata.

We know that attachment is lessening when we become even-minded

toward all the things which we once were attached to. We can observe
this quite easily, for example; our love for things which we once
 161

treasured begins to Fade. Anger towards past or even present

objectionable things are not any more. We are no longer afraid of the
things we once feared. We are gradually less and less afraid until fears
disappear altogether.

Now we are not prejudiced by them at all, which is to realise viraga (non-
attachment); the Fading Away of attachment. We thus Contemplate
Fading Away with every inhalation and exhalation.

The same is true of hatred, envy, jealousy, worry, anxiety, longing after
the past and so on. Each of these indicators lessens and shrinks until the
mind is detached, not clinging to things and not regarding as “I” and
“my” and remains still, silent and even-minded.

STAGE XV: The Quenching (Cessation) Of

Dukkha

He trains thus:
I shall breathe IN Contemplating Cessation.
I shall breathe OUT Contemplating Cessation.

We now come to study and Contemplate the Quenching of Attachment.

Observe the Cessation of Attachment, the Non-existence of Attachment
while breathing in and breathing out. We can observe Quenching or
Cessation from a variety of perspectives. Cessation of:

Attachment to “self”;
Selfishness;
Greed;
Anger and Delusion and
Experiences of Dukkha.

They occur with the Cessation of Attachment. There are many forms of
Nirodha (Cessation). When we speak of Cessation, remember that the
ending of dukkha is what the Practice of Dhamma is all about. Here we
observe how different aspects of dukkha are Quenched.
 162

• The ending of the frightfulness, the horror of birth, ageing,

illness and death. Ageing, illness and death will never again
terrify our minds.
• Cessation of various dukkha, such as sorrow, grief, lamentation,
despair, sadness, pain, frustration and depression. All of these
symptoms of dukkha are Quenched too.
• Our hopes and wants to attractive and unattractive things.
Experiencing things we do not like is dukkha. Being separated
from the things we like is dukkha. Not getting what we want is
dukkha. These aspects of dukkha are Quenched also.
• We realise that Attachment to the Five Aggregates and clinging
to them as “self” or “belonging to self” as “I” or “my” is dukkha.
These Aggregates which the mind habitually attaches to are
Body, Feeling, Perception, Thought-Formations and Sense-
Consciousness. They are the total of all dukkha, the burdens of
life. A full realisation of this step must include all four aspects
of dukkha’s Cessation.

i. Cessation of the frightfulness of birth, ageing, illness, and

death.
ii. Cessation of the symptoms of dukkha, such as pain, sorrow,
sadness, and despair.
iii. Cessation of wants and desires toward agreeable and
disagreeable things. Finally,
iv. Cessation in regarding any of the Five khandhas as “self”.

When these four aspects are Quenched, dukkha ceases. What we need so
badly is realised right here. Thus we realise the Voidness or Non-
existence of Attachment through the Ceasing, Disappearing and Ending
of Attachment.

We experience the Absence of Attachment, in any aspects mentioned

above, while we breathe in and breathe out. Or more simply, we drink,
taste and savour the flavour of Nibbana. Nirodha and Nibbana are
synonyms. We use them interchangeably. Thus, to Contemplate the
Cessation of Attachment is to Contemplate Nibbana.
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STAGE XVI: Relinquishment-

Dropping The Burdens Of Life

He trains thus:
I shall breathe IN: Contemplating Relinquishment
I shall breathe OUT: Contemplating Relinquishment

Contemplation of Relinquishment is to Contemplate giving away. Using

a simple metaphor; we have been stealing things that exist naturally; in
and belonging to nature; sankhara. We have plundered them and taken
them to be ourselves and our possessions. We are nothing but thieves;
this results in dukkha. We suffer dukkha due to all our thieveries and
attachments. As soon as we observe the way things really are through the
succession of steps in this SET, we let go. We cease being thieves. We
return everything to their original owner; nature. They belong to nature.
There is no more claiming to be “I” or “my” ever again!

There is a second metaphor; in the past we went around foolishly

picking up heavy objects like these boulders.*

[*Note. This is a Dhamma talk in Suan Mokkh and the area in

which Buddhadasa is expounding is an open area, covered with
sand and full of trees, rocks and boulders].

Then we lugged them along wherever we went. For these foolish acts we
suffered dukkha constantly. How many years have gone by?

Now, however, we realise our stupidity in creating such problems for

ourselves. We realise how burdensome they are and we now just toss
them away. Without these burdens we are light. All those problems
disappear. Before, life itself seemed to be a problem. Our entire life felt
like a burden due to our stupidity. We hung on to those natural
sankhara, carried them everywhere and thus weighed ourselves down
terribly. Once we know what they are doing to us, we throw them off
and we no longer have any burden. This is Relinquishment and leads to
Emancipation…
Liberation !
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CHAPTER FIVE

TOWARDS LIBERATION

The Only Way

Now, we have gone quite away towards Liberation; we have battled and
survived many mental storms; always carrying our burden of khandhas
with us; (they have become much lighter now, as we have dropped some
along the climb). But we need to struggle on towards more rarefied
peaks, with the last remaining burden still stuck to our bodies, (they are
now much more manageable). For this we need the qualities of Strong
Determination, Unshakeable Faith, Steel-like Diligence, and not the
least Calm, Quiet Patience; for Patience leads to Nibbana.

Along the way to the present stage of our climb, we have garnered
various Knowledges and Insights (pertaining to our mental development)
in exchange for our heavy burden.

Such qualities as Mindfulness, Concentration, Wisdom and specific

Knowledges and the development of Insights have been wrested with
Herculean effort along the way and we are therefore endowed with many
fruitful results on our path to Freedom from Suffering, all the while
dropping boulders of delusions. We have been tested along the rocky
Pathways…and we have survived! Sad though, many of us have
succumbed to the trials and tribulations on the way up… some have
dropped off and remained to enjoy the fields and fields of pleasurable
things they encountered; and some have became totally lost along the
rivers of doubts and deep ravines of delusions; not all have success
stories! However they are a few left, determined to go the final lap, come
what may.
 165

The way have been long and not at all rosy but really rocky at that;
Patience, Wisdom, Mindfulness, Fear of Unwholesome Vipaka and the
Quest for Liberation, always ahead of us; have seen us arrive at this
moment in time, with all the understanding and firm believe that we are
walking on the Correct Path to Deathlessness as shown us by the
Greatest of Teachers; The Lord Buddha.

We have had many experiences on this uphill climb and we have

survived due to good teachers past and present; those who have left their
teachings to us in books and those of the present who have diligently
taught us to relieve ourselves of the burden of our khandhas. We now go
the last mile of our journey and we look towards another great teacher
for guidance for a general review of our journey towards Freedom. The
Way is very clear and follows a pattern expounded in the suttas; though
some steps may overlap, nevertheless the signposts are there for our
guidance on the Way. This is:

THE SEVEN PURIFICATIONS AND

THE SIXTEEN KNOWLEDGES

1. PURIFICATION OF CONDUCT [sila-visuddhi]

2. PURIFICATION OF MIND [citta-visuddhi]
3. PURIFICATION OF VIEW [ditthi-visuddhi]
[i] Analytical Knowledge of Body and Mind
[nama-rupa-pariccheda-nana]

4. PURIFICATION BY OVERCOMING DOUBT

[kankha-vitarana-visuddhi ]
[ii] Knowledge by Discerning Conditionality
[paccaya-pariggaha-nana]
[iii] Knowledge by Comprehension
[sammasana-nana]
[iv] Knowledge of Arising and Passing Away
[udayabbaya-nana] in its weak stage,
involving the ten corruptions of Insight.

5. PURIFICATION BY KNOWLEDGE AND VISION OF WHAT IS AND

WHAT IS NOT PATH [maggamagga-nanadassana-visuddhi ]
 166

6. PURIFICATION BY KNOWLEDGE AND VISION OF

THE COURSE OF PRACTICE [patipada-nanadassana-visuddhi ]
[v] Knowledge of Dissolution
[bhanga-nana]
[vi] Awareness of Fearfulness
[bhayatupatthana-nana]
[vii] Knowledge of Misery
[adinava-nana]
[viii] Knowledge of Disgust
[nibbida-nana]
[ix] Knowledge of Desire for Deliverance
[muncitu-kamyata-nana]
[x] Knowledge of Re-Observation
[patisankha-nupassana-nana]
[xi] Knowledge of Equanimity about Formations
[sankhar’upekkha-nana]
[xii] Insight Leading to Emergence
[vutthana-gamini-Vipassana-nana]
[xiii] Knowledge of Adaptation
[anuloma-nana]
[xiv] Maturity Knowledge
[gotrabhu-nana]

7. PURIFICATION BY KNOWLEDGE AND VISION

[nanadassana-visuddhi]
[xv] Path Knowledge
[magga-nana]
[xvi] Fruition Knowledge
[phala-nana]
[xvii] Knowledge of Reviewing
[paccavekkhana-nana]
[xviii] Attainment of Fruition
[phalasamapatti]
[xix] The Higher Paths and Fruitions.
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P ROGRESSIVE PRACTICE
A Treatise by the Venerble Mahasi Sayadaw on the gradual progress in
Vipassana meditation

Distinctive Matter and Mental Processes

When mindfulness and concentration have improved due to diligent
practice, the meditator will note the simultaneous awareness of an
object and the knowing of it, such as:

Rising and awareness of it,

Falling and awareness of it,
Sitting and awareness of it,
Bending and awareness of it,
Stretching and awareness of it,
Lifting and awareness of it,
Putting down and awareness of it.

Through concentrated attention (mindfulness) he

distinguishes each material and mental process:
"the rising movement is one process;
the knowing of it is another".

He realises that each act of knowing has the nature of

‘going towards an object’.
Such a realisation refers to the characteristic function of the mind
as inclining towards an object,
or cognising an object.

One should know that the clearer a material object is noted, the
clearer becomes the mental process of knowing it.

"For in proportion as material process becomes quite definite,

disentangled and quite clear, the mental state that has that material
process as their object becomes plain of itself, too".
(The Path of Purification, translated by Bhikkhu Nanamoli).
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When the meditator, should he be a simple man, comes to know the

difference between a material process and a mental process, he would
reflect from direct experience thus: "There is the rising and the knowing
it; the falling and knowing it, and so on and so forth. There is nothing
else besides. The words ‘man’ or ‘woman’ refer to the same process,
there is no ‘person’ or ‘soul’". Should he be a well-informed man, he
would reflect from direct knowledge of the difference between a material
process as object and a mental process of knowing it, thus:

"It is true that there are only body and mind. Besides these, there is
no such entity as man or woman. While meditating, one notes a
material process as object and a mental process of knowing it; and it is
to that pair alone that the terms of conventional usage ‘being’, ‘person’
or ‘soul’, ‘man’ or ‘woman’ refer.

Apart from that dual process there is no separate person or being, I or

Another, Man or Woman.

When such reflections arise, the meditator must note "reflecting…

reflecting", and go on observing the rising and falling of the abdomen.
[The preceding section describes the ‘Analytical Knowledge of Body and Mind”
(nama-rupa-pariccheda-nana) appertaining to the “Purification of View”].

With further progress in meditation, the consciousness of a mental

state of an intention is evident before a body movement occurs.

Though at the start of his practice, he notes "intending…intending" (for

instance, to bend an arm), at this early stage, he may not be able to
perceive this consciousness as a mental state distinctly. Now, at this
advanced stage, he distinctly perceives the consciousness consisting of
the intention to bend.

He notes the mental state of an intention to make a body movement,

then he notes the particular body movement. In the beginning,
because of the omission to note an intention, he thinks that a body
movement precedes the mind knowing it. Now, he realises that mind
is the forerunner.
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The meditator readily notes:

(1) The intention of bending, stretching, sitting, standing,

going and so on.
(2) The actual bending, stretching and other body movements.

He realises the fact that mind knowing a body process is quicker than the
material process itself. He experiences directly that a body process takes place
after a preceding intention. Again he knows from direct experience that the
intensity of heat or cold increases while he is noting "hot…hot”, or
"cold…cold" .

In contemplating regular and spontaneous body movements such as the

rising and falling of the abdomen, he notes one after another
continuously. He also notes the arising of various other mental images
such as the Buddha, an arahant, as well as different kinds of sensations
that arise (such as itch, ache or heat), with attention directed onto the
particular spot of the body, where the sensation arises. One sensation
has hardly disappeared, then another arises, and he notes them all
accordingly.

While noting every object as it arises he is aware that the mental

process of knowing the arising is due to an object first
appearing.

Sometimes, the rising and falling of the abdomen is so faint that he finds
there is nothing to note. Thus, it occurs to him that there can be
no knowing without an object!

Reflecting: "Material processes of bending, stretching and so on, follow

mental processes of intending to bend, stretch and so forth". He further
reflects: “One’s body becomes hot or cold because of the element of
heat or cold; the body exists on food and nourishment; consciousness
arises because there are objects to note; seeing arises through visual
objects; hearing through sounds, and also because there are the six
sense organs, as conditioning factors”.
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“Intentions and notings are results of volitional actions from

experiences, feelings (from thoughts and sensations) of all kinds
in previous life cycles. Thus material and mental processes take
place ever since birth as a result of kamma inherited and arising
from previous existences. No being or entity creates this body
and mind, and all that happens is due to causal factors."

Such reflections come to the meditator while he is noting each object as it

arises. He does not stop noting while reflecting.

While noting objects as they arise these reflections are so quick…

…that they appear to be arising together.
The meditator, must…
…then note:
"reflecting…reflecting”, “recognising…recognising”,
and continues noting objects as usual.

After having reflected that material and mental processes being noted are
conditioned by kamma from previous existences, the meditator reflects
further that body and mind in the former existences were conditioned
by causes preceding that existence, that in the following existences body
and mind will result from the causes initiated in this and previous
existences, and apart from this dual process there is no separate ‘being’
or ‘person’; only cause and effect taking place.

Such reflections must also be noted and then the practice should go on
as usual [The preceding section refers to “Knowledge by Discerning
Conditionality” (paccaya-pariggaha-nana) appertaining to the “Purification by
Overcoming Doubt”]. Such reflections will be many in the case of persons
with a strong intellectual bent and less in the case of those without.
Energetic noting must be made of all these reflections. Noting them will
result in their reduction to a minimum, allowing Insight to progress
unimpeded by an excess of such reflections. Such reflections should be
reduced to a minimum.

When concentration is practised in an intensive manner, the meditator

may experience unbearable sensations, such as itching, aches, heat,
dullness and stiffness. Such sensations arise in consequence of the body’s
 171

natural sensitivity and are not due to symptoms of a disease. If they are
noted with energetic concentration they fade away gradually. Principal
attention should be given to sense objects which can be noted easily, and to
those mental processes which arise in connection with sense perceptions.

Images And Reflections

Some meditators may see unusual and extraordinary images.

These are but imagination created by one’s mind and

sharpened by intense concentration.

They are similar to dreams. They are neither to be welcomed nor

enjoyed, nor need one be afraid of them. These objects seen in the
course of meditation are not real; they are mere images or imagination.

TO THE MIND, THEY APPEAR REAL!

These are purely mental processes, unconnected with the fivefold sense
impressions. Noting them is difficult as they are without clear details. So
whatever object appears, the meditator should note it mentally,
"seeing…seeing", until it disappears. It will either move away, fade away or
disintegrate. At the outset, this will take several notings, say about five to ten.
But when Insight develops, the object will disappear after a couple of
notings.

At this later stage, whether or not the meditator comes across

extraordinary objects or feelings he knows clearly the initial, the
intermediate and the final phase of each noting. In the early stages of the
practice, while noting one object, the meditator may switch noting to
other objects as they arise, without noting clearly the passing away of the
previous objects. Now, at this later developing stages, only after cognising
the passing away of an object, does he note the new object that arises. Thus
he has a clearer knowledge of the initial, the intermediate and the final
phase of the object noted.

As the meditator progresses further in his practice, he perceives in every

act of noting that an object appears suddenly and passes away
instantly. His perception is so clear that he reflects thus.
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“All things come to an end, all things pass away. Nothing is

permanent, all are truly impermanent. All are impermanent, in the
sense of destruction, non-existent after having been.

It is through ignorance that we enjoy life. As a matter of fact, there is

really nothing to enjoy. There is only a continuous arising and passing
away by which we are harassed. This is dreadful indeed. At any
moment we may die and everything is sure to come to an end. This
universal impermanence is truly frightful and terrible".
(Characteristics of Impermanence)

He further reflects:
"What is impermanent is painful, painful in the sense of terror;
painful because of the oppression of rise and fall. All is pain, all is
suffering". He Looks on Pain as a Barb, a Boil, a Dart.
(Characteristic of Suffering)

Again, he reflects:
"This is a mass of suffering, suffering that is unavoidable arising and
passing away, it is worthless. One cannot stop this process. It is beyond
one’s power. It takes its natural course. What is painful is not self, not
self in the sense of having no core, there is no exercising of power over
it".
(Characteristics of Non-self)

The meditator must note all these reflections and go on meditating as

usual.

Thus by inference of having realised these three characteristics

experientially, the meditator, comprehends all other objects as
impermanent, subject to suffering, and selfless.

In respect of objects not personally experienced, he concludes: "They too

are constituted in the same way: impermanent, painful and without a
self”. This is an inference from his direct experience.

Such excessive reflecting, however, is a hindrance to

the progress of insight!
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Even if no such reflections occur at this stage, comprehension will

nevertheless become increasingly clear at the higher stages. Hence, no
attention should be given to reflections. While giving more attention to
the bare noting of objects, the meditator must, however, also note these
reflections if they occur, but he should not dwell on them. [The preceding
paragraphs refer to the “Knowledge of Comprehension”].

After comprehending the three characteristics, the meditator no longer

reflects but goes on with noting those body and mental objects which
present themselves continuously.

At a moment when the five mental faculties, Faith, Energy,

Mindfulness, Concentration and Wisdom, are properly balanced, [*]
the mental process of noting accelerates as if it becomes uplifted, and
the body and mental processes to be noted also arise much quicker.

[*] Balancing The Five Mental Faculties

The term indriya means a quality that is supreme in its particular
function. From the point of view of mental development, the Mental
Faculties are five in numbers:

Faith (saddha), Effort (viriya), Mindfulness (sati),

Concentration (samadhi) and Wisdom (panna).

As Indriyas, supreme things, these five not only signify faculties that are
developed at this stage in the practice, but also imply personal virtues
which a person may possess naturally as part of his mental make-up.
They increase in the course of his studies, depending on what he has
heard before undertaking the practice. In combination they constitute
the foundation of a person’s current disposition. They are prime virtues
of great importance on which the success or failure of mental training
depends. Here it is intended that they should be adjusted and modified
so as to benefit the practice. The Five Faculties thus become important
powers, conducive to success, provided they are properly harmonised.
Here, to harmonise means to balance and co-ordinate. The essence of co-
ordinating the Faculties consists in harmonising Confidence with
Insight, Energy with Concentration and Concentration with Insight.
Mindfulness is to be applied in full measure regardless.
 174

That Confidence or Faith is to be harmonised with Insight means that

Faith must not outweigh understanding to the extent that it becomes
blind faith, mere superstition, which is harmful. What is required in the
practice is faith that is base on reason and stands the test of reason. The
same applies to understanding. If not accompanied by confidence, it will
be mere theorising.

The meditator must have confidence, for example, in the

Enlightenment of the Buddha, as a support for his knowledge
gained by listening and studying (sutamaya-pañña).

He then investigates, examines and contemplates until he has

knowledge gained by thinking (cintamaya pañña).

And lastly he has to put all this knowledge into practice so that
he realises the truth of it for himself. He then has knowledge
gained by practise or mental development (bhavanamaya-pañña).

Thus there are three different levels of understanding, each of which

must be accompanied by confidence or saddha based on or supported by
it.

At the first level, one hears and simply believes in what someone says
and does. Then after having considered and understood and having
found the statement to be reasonable and in agreement with previous
ideas, one has a higher degree of confidence. And finally, when one has
actually practised and realised the fruits of the practice, one has
confidence at the highest level, that is belief in a truth that has become
evident to one’s own mind, based on neither authority nor reasoning.
This is what is meant by balancing faith and understanding (saddha and
pañña).

The meditator must be aware of all this and see it in himself. He will
then be able to co-ordinate belief and understanding properly, keeping
them suitably balanced and in harmony. If he lets either one
predominate, his practice will go amiss.
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Balancing Energy with Concentration can easily be explained in terms of

an analogy. Energy (viriya) is like speed and Concentration (samadhi) like
the governor that regulates it. If the two are not co-ordinated, what is the
result? Again, Concentration is like the weight of a bullet, Energy like
the force of the gun powder that propels it. If the two are not balanced
what is the result?

If Energy exceeds Concentration, that excess Energy is undirected and is

dissipated. If Concentration exceeds Energy then the meditator becomes
lax and sluggish and may make no progress at all. So activating the mind
and restraining it must go together; Energy and Concentration must be
properly balanced.

Balancing concentration with understanding may take place by itself,

naturally, if the meditator is habitually restrained in his mental activity.
If he always makes his mind steady before thinking over any object, first
concentrating on it and only then considering it, he will gain full
understanding of that object according to reality. This is “investigating
with a steady mind” or “steadiness in investigation” call it what you will.

Mindfulness is needed in all cases. Mindfulness occupies a central

position, as if it were arranging the other Faculties into pairs and
“advising” them how to perform their respective duties properly and
harmoniously from beginning to end. For example, Mindfulness enables
Confidence to judge how much to believe; it introduces Confidence to
the companionship of Understanding; it compels Confidence and
Understanding to go together. The meditator needs Mindfulness as a
means of controlling various other things, most particularly the other
four faculties. With care he can co-ordinate them steadily and
harmoniously.

With the faculties working suitably together, the mind is steady; it has
Kammaniya-bhava, that is agility and adaptability and so can do
progressively finer work. This is what is meant by Balancing the
Faculties: the co-ordinating of all the qualities necessary for successful
practise. (Excerpt from Anapanasati by Buddhadasa Bhikkhu)
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In a moment of in-breathing the rising of the abdomen presents itself in

quick succession, and the falling also becomes correspondingly quicker.
Quick succession is also evident in the process of bending and
stretching. Slight movements are felt spreading all over the body. In
several cases, prickly sensations and itching appear in quick succession
momentarily. By and large, these are feelings hard to bear. The meditator
cannot possibly keep pace with the quick succession of varied
experiences if he attempts to note them by name. Noting has to be done
in a general manner, but with mindfulness.

At this stage one need not try to note details of the objects arising in quick
succession, but one should note them generally. If one wishes to name them,
a collective designation will suffice. If one attempts to follow them in a
detailed manner, one will get tired soon. The important thing is to note
clearly and to comprehend whatever that arises. At this stage, reflections
focused on a few selected objects should be set aside and mindful noting be
directed towards every object that arises at the Six Sense Doors, and as usual
when there is no further notings, one should revert to the noting of the
movements of the abdomen.

Body and mental processes are many times swifter than a wink
of an eye or a flash of lightning.

Brilliant Lights
If the meditator goes on noting these processes he will fully comprehend
them as they happen. Then mindfulness will become very strong. As a
result, mindfulness seems as if plunging into an object that arises. The
object too seems as if alighting on mindfulness. One comprehends each
object clearly. Therefore the meditator then believes: "Body and mental
processes are very swift indeed. They are as fast as a machine. And yet,
they can be noted and comprehended. Perhaps there is nothing more to
know. What is to be known has been known". He believes so because he
has direct experience of this.

As a result of Insight, a brilliant light may appear to the meditator. There

arises in him rapture, causing "goose flesh", falling of tears, tremor in the
limbs. It produces in him a subtle thrill and exhilaration. He feels elated.
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Then, there arises tranquillity of mind and along with it appears mental
agility. When sitting, lying, walking or standing, he feels quite at ease.
Both body and mind are agile in functioning swiftly, they are pliant and
wieldy in being able to attend to any object for any length of time
desired.

One is free from stiffness, heat or pain. Insight penetrates objects with
ease. Mind becomes sound and straight, and one wishes to avoid all evil.
Through firm faith, mind is very bright. At times, when there is no
object to be noted, the mind remains tranquil for a long time.

There arise in him thoughts like these: "The Buddha is truly omniscient
and it is as He says, the body-and-mind process is impermanent, painful
and without self". While noting objects he comprehends lucidly the
three characteristics. He wishes to advise others to practise meditation.
Free from sloth and torpor, his energy is neither lax nor tense. There
also arises in him equanimity associated with Insight. His happiness
exceeds those of his former experiences. So he wishes to communicate
his feelings and experiences to others. Further, there arises a subtle
attachment of a calm nature that enjoys the Insight associated with the
brilliant light, mindfulness and rapture. He comes to believe it to be just
the bliss of meditation. The meditator should not reflect on these
happenings. As each arises, he should note them accordingly; “brilliant
light”, “faith”, “rapture”, “tranquillity”, “happiness” and so on.

*[These phenomena are the “ten corruptions of insight”. They have the character
of “corruptions” only when they cause attachment in the meditator, or lead to
conceit, example, if, in misjudging these phenomena and overrating his
achievements, he believes to have attained to the Paths of Sainthood. These
“corruptions” occur at the stage of “Weak Knowledge of Rise and Fall”.]

When there is brightness, one should note "bright," until it disappears.

Similar acts of noting should be made in the other cases, too.

Initially when the brilliant light appears, one tends to forget noting and
enjoys watching the bright light. Even if the meditator applies mindful
noting of the light, it will be mixed with feelings of rapture and
happiness, and it is likely to linger on. However, one later gets used to
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such phenomena and one will continue to note them clearly until they
pass away. Sometimes the light is so brilliant that one finds it difficult to
make it pass away by the mere act of noting it mindfully. Then one
should cease to pay attention to it and turn energetically to the noting of
other phenomena arising. The meditator should not ponder as to
whether the light is still there. If he does so, he is likely to see it. If such a
thought arises, he should disperse it by vigorously directing his attention
to that very thought, “thinking…thinking”, and revert to other
phenomena as they arise or if nothing immediately arises, to noting
rising and falling as usual.

While concentration is intense, not only a brilliant light but also several
other phenomena may continue to arise if one inclines to one or the other
of them. In such instances, the meditator must note each phenomenon as
it arises. In some cases, even if there is no such inclination towards any
object in particular, faint objects appear one after another like a train of
railway carriages. The meditator should then respond to such visual images
by noting "seeing, seeing", and such objects will pass away.

If the meditator's Insight is not well developed, the objects may become
more distinct, however as each of them arises they must be noted until the
whole train of objects passes away.

One must recognize the fact that cherishing an inclination

towards a brilliant light, and being attached to it, is a wrong
attitude. The correct response, in conformity with the path of
Insight is to note these objects mindfully, with detachment until
they disappear.
[This refers to “Purification by Knowledge and Wisdom of What is Path and
Not-Path”].

Manifestation of The Progress of Insight

When the meditator continues to develop mindfulness and improves on
his practice, Insight will mature. His perception of the arising and
disappearing of the body and mental processes will be greatly enhanced.
He will come to realise that each object arises and disappears at one and
the same place. He will realise that the previous arising is one thing and
the succeeding arising is another.
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So, at every act of noting, he comprehends the characteristics of

impermanence, painfulness and corelessness. After thus reflecting for a
considerable time, he may come to realise: "This is surely the best that
can be attained. It can't be better”. He becomes so satisfied with his
progress that he is likely to pause and relax. He should, however, not do
so at this stage, but continue with his practice of noting body and mental
processes continuously for a yet longer time.
[Reference here is to the “Final Knowledge of Rise and Fall”].

With improvement in the practice and knowledge matures, the arising

of the objects is No Longer Apparent to the meditator; he notes only
their ceasing. They pass away swiftly. So, also do the mental processes
of noting them. For instance, while noting the rising of the abdomen,
that movement passes away in no time. And in the same manner the
mental process of noting that movement passes away.

Thus it will be clearly known to the meditator that both the rising and
the noting passes away immediately, one after another. The same applies
in the case of the falling of the abdomen, of sitting, bending or
stretching of an arm or leg, stiffness in the limbs, and so on.

The noting of an object and the knowledge of its ceasing arise in quick
succession. Some Meditators perceive distinctly three phases:

[i] noting an object,

[ii] its ceasing, and
[iii] the passing away of the consciousness that cognises that
ceasing;

All in Quick Succession.

However, it is sufficient to know, in pair-wise sequence, the dissolution

of an object and the passing away of the consciousness of noting that
dissolution. When a meditator can clearly note these pairs
uninterruptedly, the particular features such as body, head, hand, leg are
no longer apparent to him, and there appears to him the idea that
everything is ceasing and disappearing. At this stage he is likely to feel
that his meditation is not up to the mark. But in fact, it is not so.
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Mind as a rule takes delight in dwelling on the sight of

particular features and forms. Because of their absence, mind is
wanting in satisfaction. This is manifestation of the Progress of
Insight.

At the beginning, it is the features that are clearly noted first, but now
their ceasing is noted first, because of progress. Only on repeated
reflection, features appear again, but if they are not noted the fact of
dissolution reappears to remain. When the meditator notes the objects
clearly, he thinks that his notings are not close enough. In fact, Insight is
so swift and clear that he comes to know even the momentary sub-
consciousness in between the processes of cognition. He intends to do
something, for instance, bending or stretching an arm, and he readily
notes that intention which thereby tends to fade away, with the result
that he cannot bend or stretch for some time. In that event, he should
switch his attention to noting the arising phenomena at one of the Six
Sense Doors. If the meditator extends his notings over the whole body, as
usual, beginning with the noting of the rising and the falling of the
abdomen, his noting will soon gain momentum, and he should continue
noting;

“touching…touching” and “knowing…knowing”

or
“seeing…seeing” and “knowing…knowing”
or
“hearing…hearing” and “knowing…knowing”
and so on, as one or the other arises.

While so doing, if he feels that he is either restless or tired, then he

should revert to noting the rising and falling of the abdomen. After
some time, when he gains momentum, he should note any object that
arises in the whole body. When he can meditate well in such a spread
out manner, even if he does not note an object with vigour, he knows
what he hears fades away, what he sees dissolves in broken parts, with no
continuation between them. This is seeing things as they really are.

Some meditators do not see clearly what is happening because the

passing away is so swift that they feel their eyesight is getting poor or that
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they are sick. It is not so. They lack the power of cognition to note what
happens before and after, with the result that they do not see the
features or forms. At such a time, they should relax. But the body and
mental processes continue to arise, and consciousness, of its own accord,
continues to note them. The meditator may decide to sleep, but he does
not fall asleep; and yet he remains fit and alert. He need not worry about
the loss of sleep, as he will not fall ill on that account. He should go ahead
with noting energetically and he will feel that his mind is quite capable of
perceiving the objects fully and clearly.

When engaged in noting continuously both the dissolution of the

objects and the act of knowing it, he reflects: "Even in the wink of an eye
or a flash of lightning nothing lasts. One did not realise this before. As it
ceased and passed away in the past so will it cease and pass away in the
future". One must note such a reflection [“Knowledge of Dissolution”].
Besides, in the midst of meditation, the meditator is likely to have an
awareness of fearfulness. He reflects:

“One Enjoys Life, Not Knowing The Truth.

Now That One Knows the Truth of
Continuous Dissolution, it is Truly Fearful”.

“At every moment of dissolution one can die. The beginning of this life itself is
fearful, so are the endless repetitions of arising. Fearful it is to feel that in the
absence of real features and forms, their arising appear to be real. So are the
efforts to arrest the changing phenomena for the sake of well-being and
happiness”.

“To be Reborn is Fearful in that it Will be a Recurrence of Objects

that are Ceasing and Passing Away always. Fearful Indeed it is to be
Old, to Die, to Experience Sorrow, Lamentation, Pain, Grief and
Despair”. Such Reflections Should be Noted and Dismissed.

Then the meditator sees nothing he can depend on and becomes as if he

was weakened in mind as well as in body. He is seized with dejection. He
is no longer bright and spirited. But he should not despair. This
condition is a further sign of the Progress of Insight. It is nothing more
than being unhappy at the awareness of fearfulness. He must note such a
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reflection and as he continues to note objects as they arise, one after

another, this unhappy feeling will disappear soon.

However, if he fails to meditate for some time, then grief will assert itself
and fear will overpower him: This kind of fear is not associated with
Insight. Therefore, care must be taken to prevent the oncoming of such
undesirable fear by energetic contemplation. [“Knowledge of Fearfulness”]

Again in the midst of noting objects, he is likely to find faults, in this

manner: "This body-and-mind process, being impermanent, is
unsatisfactory. It was not a good thing to have been born. It is not good
either to continue in existence. It is disappointing to see the appearance
of seemingly definite features and forms of objects while in fact they are
not realities. It is in vain that one makes an effort to seek well-being and
happiness. Birth is not desirable. Dreadful are old age, death,
lamentation, pain, grief and despair". A reflection of this nature must
likewise be noted. [“Knowledge of Misery”]

Then, one tends to feel that body-and-mind as the object and the
consciousness of noting it, is very crude, low or worthless. By noting
their arising and disappearing he gets sick of them. He might see his own
body decaying and decomposing. He looks upon it as being very fragile.

At this stage, while the meditator is noting all that arises in his body and
mind he is getting disgusted with it. Although he cognises clearly their
dissolution by a series of good notings he is no longer alert and bright.
His meditation is associated with disgust and he becomes discouraged.
Nevertheless he cannot refrain from meditating. He is like one who feels
disgust at every step when walking on a muddy and dirty path and yet he
cannot stop going. He cannot help but go on. At this time, he sees nama-
rupa as being subject to the process of dissolution, and he does not relish
the prospect of being reborn as a human being, man or woman, king,
multi-millionaire or even in the celestial abodes. [“Knowledge of Disgust”].

When through this knowledge he feels disgusted with regard to every

formation noted, there will arise in him a desire to forsake these
formations or be delivered from them “Knowledge of Desire for
Deliverance”. Seeing, hearing, touching, reflecting, standing, sitting,
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bending, stretching, noting, he wishes to get rid of them all. He should

note this wishing. He now longs for the liberation from body and mental
processes. He reflects: "Every time I note them, I am meeting with
repetitions, which are all bad. I had better stop noting them”. He should
take note of such a reflection. Some meditators, when so reflecting, stop
noting the formations. Although they do so, the formations still
continue rising, falling, bending, stretching, intending and so on. They
go on as ever… Noting of the distinct formations also continues. So,
reflecting thus, he feels pleased:

“Although I have stopped noting the body and mind, formations are
still taking place. They are arising, and consciousness of them is there,
by itself. So liberation from them cannot be achieved by mere
stopping to note them. They cannot be forsaken in this way.”

“Noting them as usual, the three characteristics of life will be fully

comprehended and then, no heed being given to them, equanimity
will be gained. At the end of these formations, nibbana will be won;
peace and bliss will come”.

Reflecting with delight, he continues to note the formations. In the case of

those meditators who are not capable of reflecting in this way, they
continue their meditation once they become satisfied with the explanation
of their teachers. Soon after continuing meditating they gain momentum
in the practice and various painful feelings arise. This need not cause
undue concern as it is only the manifestation of characteristics inherent
in this mass of suffering, as stated in the Commentary thus: "Seeing the
Five Aggregates as painful, as a disease, a boil, a dart, a calamity, an
affliction, etc.". If such painful feelings are not experienced, some other
characteristics of suffering or non-self will be apparent at every noting.

Though properly noting, the meditator feels that he is not doing well.
He thinks that the consciousness of noting and the object noted are
not close enough. This is because he is too eager to comprehend fully
the nature of the three characteristics. Not satisfied with his
contemplation he changes his posture often. While sitting, he thinks
he will do better walking.
 184

While walking he wants to resume sitting. After he has sat down he

changes the position of his limbs, he wants to go to another place; he
wants to lie down. Although he makes these changes he cannot remain
long in one particular position. Again, he becomes restless. He should
not feel concern. All this happens because he has come to realise the
true nature of the formations, and also because he has not yet acquired
the "knowledge of equanimity about formations". He is doing well and
yet he feels otherwise. He should try to adhere to one posture, and he
will find that he is comfortable in that posture. Continuing to note the
formations energetically, his mind will gradually become composed
and bright. Eventually his restless feelings will disappear totally. [This
refers to “Knowledge of Re-Observation (or Reflection)”]

Further Progress In Insight Knowledge

When the "Knowledge of Equanimity about Formations" matures, the mind
will be very clear and able to note the formations lucidly.

Noting runs smoothly and effortlessly.

Subtle formations, too, are noted without effort.

The true characteristics of

Impermanence, Suffering and Non-
Non-Self
are becoming evident without any reflection.

Attention is directed to a particular spot of the body

wherever a sensation occurs and the feeling of
touch is as smooth as that of cotton.

Sometimes, bodily objects to be noted are so many that noting has to

be accelerated. Both body and mind appear to be pulling upwards.
The objects being noted become sparse and one can note them easily
and calmly.
 185

Sometimes the body formations disappear altogether leaving only the

mental formations.

Then the meditator will experience within himself a feeling of rapture as

if enjoying a shower of tiny particles of water. He is also suffused with
serenity. He might also see brightness as in a clear sky.

These marked experiences, however, do not influence him excessively.

He is not overjoyed. But he still enjoys them. He must note this
enjoyment. He must also note rapture, serenity and bright light. If they
do not disappear when being noted, he should pay no heed to them and
note other objects that arise.

He also finds delight in noting the objects one after another. He is not
tired of noting the objects one after another. He is not tired of noting
them for a long time.

He is free from painful feelings. So whatever posture he chooses he

can maintain it for a considerable time. Either sitting or lying down he can go
on contemplating for two or three hours without experiencing any discomfort.
Intending to meditate for a while, he may go on for two or three hours while
maintaining a firm posture.

At times formations arise swiftly and he is noting them well. Then he

may become anxious as to what would happen to him. He should note
such an anxiety. He feels he is doing well. He should also note this
feeling. He looks forward to the Progress of Insight. He should note this
anticipation.

He should note steadfastly whatever arises.

He should not put forth special effort nor relax.

In some cases,
because of the anxiety, joy, attachment or anticipation,
noting becomes lax and retrogressive.

Some who think that the goal is very near,

meditate with greater energy.
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While doing so, noting becomes lax and retrogression sets in. This
happens because a restless mind cannot concentrate properly on
formations.

So when noting is good, the meditator must go on steadfastly, neither

relaxed nor put forth special effort. If he does go on steadfastly, he will
rapidly gain Insight into the end of all the formations and realise the
beginning stage of Nibbana.

In the case of some meditators, they may, at this stage, rise higher and
again fall several times. They should not give way to despair but instead
hold fast to determination.

If the meditator begins either with the rising and falling of the abdomen or with
any other body and mental object, he will find that he is gaining momentum.
And then noting will go on of its own accord smoothly and calmly. It will appear
to him that he is watching with ease the ceasing and passing away of the
formations in a clear manner. At this point, his mind is quite free from all
defilement.

However pleasant and inviting an object may be,

it is no longer so to him.
Again, however loathsome an object may be,
it is no longer so to him.
He simply sees, hears, smells, tastes, feels a touch or cognises.

With six kinds of equanimity described in the Texts he notes all the
formations. He is not even aware of the length of time he is engaged in
meditation. Nor does he reflect in any manner. But if he does not develop
sufficient Progress of Insight to gain the "Knowledge of the Path and its
Fruition" (magga and phala) within two or three hours, concentration
becomes slack and reflection sets in.

On the other hand, if he is making good progress he may anticipate further

advance. He will become so delighted with the result that he will experience a
fall. Then he must dispel such an anticipation or reflection by directing bare
noting to it. A steady practice will achieve smooth progress again.
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But if sufficient strength of Insight has not yet been achieved, concentration
becomes slack again. In this way, some meditators progress and fall back several
times. Those who are acquainted with the stages of the Progress of Insight by way
of study (or by hearing about them) encounter such ups and downs. In spite of
such fluctuations in his progress the meditator must not allow himself to
be overcome by disappointment or despair. He is now, as it were, at the
threshold of magga and phala (the Path and the Fruition of the stages of
sainthood). As soon as the Five Faculties (indriya) of:

Faith, Energy, Mindfulness, Concentration and Wisdom

are developed in an even manner, he will soon reach magga and phala
and realise the first stage towards Nibbana.

Realising The First Stage Of Nibbana

[1] Prior to Sotapatti Magga
The ups and downs of Insight Knowledge presented in the pages above
are comparable to a bird let loose from an ocean-going ship, flying here
and there seeking to find dry land. Not finding any, it returns to the
ship. As long as Insight Knowledge is not matured sufficiently to attain
to Path and Fruition Knowledge and eventuates in Nibbana, it becomes
lax and retarded, just as the bird, failing to find dry land returns to the
ship.

On the other hand, when one’s Insight Knowledge is well matured, keen,
strong and lucid, one will understand that all formations originating from the
Six Sense Doors, are impermanent, suffering as in unsatisfactoriness and
without self.

The act of noticing with perfect understanding any one characteristic

(having a higher degree of lucidity and strength), out of the three,
becomes faster and manifests itself three or four times in rapid
succession. Immediately after the last consciousness in this series of
accelerated noticing has ceased, magga and phala (Path and Fruition)
arise, realising Nibbana, the Cessation of All Formations.

The acts of noticing are now more lucid than the previous ones
immediately before the realisation.
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After the last act of noticing, the Cessation of the Formations and
realisation of Nibbana manifests. That is why those who have realised
Nibbana say:

• “The objects noticed and the consciousness

noticing them cease altogether; or,
• The objects and the acts of noticing are cut
off as a vine is cut by a knife; or,
• The objects and acts of noticing fall off as if
one is relieved of a heavy load; or,
• The objects and acts of noticing break away
as if something breaks asunder; or,
• The objects and acts of noticing are
suddenly freed as if from a prison; or,
• The objects and acts of noticing are blown
off as if a candle is extinguished; or,
• They disappear as if darkness is suddenly
replaced by light; or,
• They are released as if freed from an
embroilment; or,
• They sink as if in water, or
• Abruptly stop as if a person running were
stopped by a violent push; or,
• They cease altogether”.

The duration of realising the cessation of formations is not long.

It is so short that it lasts just for an instant of noticing.

Then the meditator reviews what has occurred. He knows that the
cessation of the material processes noticed and the mental processes
noticing them is the realisation of magga-phala-Nibbana.

Those who are well-informed know that the Cessation of the

Formations is Nibbana, and the realisation of Cessation and bliss is
magga-phala. They would say inwardly: “I have now realised Nibbana
and have attained sotapatti magga-phala”. Such a clear knowledge is
 189

evident to one who has studied the scriptures or heard sermons on this
subject.*

*At the suggestion of the Venerable Author; Mahasi Sayadaw, the

following two references are here quoted, in explanation of the stages in
the realisation of Nibbana, on the paths of Stream-entry, Once-returning,
etc.:

“One who sees Nibbana, which merges in the Deathless (in the sense of
the end) realises it…”

“The seeing of Nibbana, at the moment of the First Path is realising as

seeing (dasana). At the other Path moments it is realising as developing
(bhavana)”.

“…Suppose a man who can see is travelling along a path on a cloudy

night. The path is obscured by the darkness. Lightning flashes and
dispels the dark. Even in the absence of darkness the path becomes clear.
This happens on a second journey and again on a third journey.

Here, like the man who can see his setting out on the path, is the effort
of Insight put forth by the disciple for the Stream-winning Path.

Like the obliteration of the way in darkness is the darkness covering the
truths.

Like the moment when the lightning flashes and dispels the darkness is
the moment when the light of the Stream-winning Path arises and
dispels the darkness covering the truths.

Like the manifestation of the way when darkness clears is the time of the
manifestations of the four truths to the Stream-winning Path:

And what is manifest in the path is even manifest to the person who has
got it.
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Like the second journey is the effort of Insight to get the Once-returning
Path….Like the third journey is the effort of Insight to get the never-
returning Path….” Some meditators review defilements;…*

*Importance of getting rid of defilements. There are two kinds of

defilements. One is defilement of rupa and the other is of citta.

Of the two, it is more urgent and necessary for the citta to be rid of its
defilements. But the majority of people only understand how to attend
to the rupa defilements, that is, how to clean themselves when their
bodies are soiled with sweat and dirt.

Cleaning the body, however well, cannot lead to deliverance from the
sufferings of apaya, senility, illness and death which are inherent in
Samsara, nor can it bestow rebirth in blissful celestial abodes of the devas.
The attainment of Nibbana is certainly out of the question. Only when
citta is cleansed of its defilement such as lobha, dosa and moha can
sufferings of apaya and the shackles of Samsara be overcome and Nibbana
realised.

Hence the vital importance of effort to be made

to eradicate defilements from the mind.

The only means of stamping out all immoral defilements

which assail the mind is
the practice of Satipatthana Vipassana Bhavana.

That is why Mindful Observance

MUST
be continuously applied to:

Every bodily behaviour as they are initiated or brought about;

Every sense perception as it occurs;
Every thought or idea as it is generated;
Every phenomenon or characteristic of sense perception (for
example that of sight, sound, odour, taste, etc.)
as it is contemplated on.
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As one progresses in the application of such continuous mindfulness,

one will realise that one’s mind has been gradually cleansed of its
immoral impurities.

This realisation brings with it stronger conviction that the Buddha

having Himself gone through the process of eliminating all immoral
defilements, had propagated this self same Practice, thus providing and
enabling His Savakas (disciples) the means to practise mindfulness
accordingly and disburden themselves of all kilesas.

One also begins to see that the outcome of this process

is determined
by the measure of effort that is expended
for continuity of mindful observation.

If the endeavour is slight, little benefit would accrue;

if considerable, greater benefits would be derived
in the Purification of the Mind; and
if full endeavour is applied, complete elimination of kilesa
would be achieved.

Satipatthana is the only way by which all kilesa can be cleansed

and deliverance from the shackles of Samsara attained.

When the Sotapatti magga stage is reached, one fourth of the

defilements of citta, namely;

sakkayaditthi (the heresy of individuality);

vicikiccha (doubt, indecision);
lobha (craving);
dosa (ill-will, hatred);
moha (ignorance, wrong perception),

which lead to apaya would be cleansed.

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Attainment of Sakadagami magga would bring about the cleansing of

half of the kilesa defilements. Coarser forms of kama raga (sensual
pleasure) and vyapada (malevolence) would be disburdened at this stage.

When Anagami magga is attained one would be rid of three fourths of

kilesa, as all vestiges of kama raga and vyapada would have been stamped
out.

When the final Arahatta magga is reached, one is completely free from
all kilesa defilements.

Moral Defilements
Moral defilements comprise the following:

Lobha craving;
Dosa ill-will, hatred;
Moha ignorance, wrong perception;
Mana pride, conceit;
Ditthi false view;
Vicikiccha doubt, indecision;
Thina-middha sloth and torpor;
Uddhacca restlessness;
Ahirika shamelessness in the commission of
akusala kamma;
Anottappa lack of fear in the commission of
akusala kamma.
Issa (envy, jealousy);
Macchariya (grudge) and
Kukkucca (remorse, brooding over past wrong
deeds, wrong words, etc.) may also be
considered as elements of moral
defilements.]

… those already abandoned and those remaining to be abandoned.

After having reviewed them in this way, they continue the practice of
noticing body and mental processes. While doing so, the body and
mental processes, however, appear to be coarse. Both the arising and
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passing away of the processes are clearly evident to the meditator. And
yet the meditator now feels as if his noticing is lax and has regressed. As
a matter of fact he has reverted to the Knowledge of Arising and Passing
Away.

It is true, his noticing has become lax and regressed. Because he has
reverted to this stage, he is likely to see bright lights or shapes of objects.
In some cases, this reversion results in unbalanced contemplation in that
the objects noticed and acts of noticing do not go together.

Some meditators experience slight pain for a while. By and large, the
meditators notice that their mental processes are clear and bright. At this
stage, the meditator feels that his mind is absolutely free from any
encumbrances; he feels happily unhindered. In such a frame of mind he
cannot notice the mental process and even if he does so, he cannot
notice it distinctly. He cannot think of any other thing either. He simply
feels bright and blissful.

When this feeling loses its vigour he can again notice the body and
mental processes and know their arising and passing away clearly.

After some time he reaches the stage where he can notice the formations
smoothly and calmly.

Then, if Insight Knowledge is mature, he can again attain to the

Knowledge of the Cessation of the Formations. If the power of
concentration is keen and firm, then such Knowledge can repeat itself
frequently. At these times, the object of the meditators is to attain to the
Knowledge of the first magga-phala, and consequently they regain that
Knowledge repeatedly.

Thus far has been described the method of meditation, the progressive
stages of Insight Knowledge and the realisation of sotapatti magga-phala.

One who has attained the Knowledge of Path and Fruition is aware of:
the distinct change of his temperament and mental attitude and
the feelings that his life has changed.
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His faith or trustful confidence in

the Triple Gem
becomes absolute.

Due to this strengthened faith he also gains in rapture and serenity.

There arises in him a spontaneous upsurge of happiness. Because of
these ecstatic experiences he cannot notice the objects in a distinct
manner although he endeavours to do so right after the attainment of
magga-phala.

However, the effects of these experiences wane gradually after some

hours or days and he will then be able again to notice the formations
distinctly.

In some cases, the meditators, having attained magga-phala, feel relieved

of a great burden, free and easy, and do not wish to go on
contemplating. Their object, the attainment of magga-phala, has been
achieved and their contentment is understandable.

Fruition Knowledge
(Phala-nana)
If one who has attained magga-phala wishes to attain the Knowledge of
Fruition (phala-nana) and Nibbana once again, he must direct his mind
towards that goal and again attend to noting mindfully the body and
mental processes.

In the course of Insight Meditation it is but natural that “Analytical

Knowledge of Body and Mind” appears first to a worldling (puthujjana)
and “Knowledge of Arising and Passing Away” appears first to a Noble
Person (Ariya).

Therefore, a meditator at this stage, conscious of the body and mental

processes, will forthwith achieve the “Knowledge of Arising and Passing
Away”, followed soon by the other progressive stages of Insight, till the
“Knowledge of Equanimity about Formations”.

When Knowledge matures, the Cessation of Formations, Nibbana, is

reached with the resultant “Knowledge of Fruition”. This Knowledge
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lasts just a moment to one who has not previously made a resolve on its
duration; however, it may sometimes last a little longer. But as stated in
the Commentaries, in the case of those who had made a prior resolve on
its duration, the “Knowledge of Fruition” lasts longer, even a whole day
or night, or as long as the time resolved.

Likewise, in these days, in the case of those immersed in Concentration

and Insight, Fruition lasts an hour, two hours, three hours and so on.
Fruition Knowledge comes to an end only when the meditator wishes to
terminate it.

Nevertheless, during a period of Fruition Knowledge, lasting an hour or

two, reflective moments sometimes arise, but they disappear after four or
five notings and Fruition Knowledge recurs.

In some cases, Fruition Knowledge lasts for several hours, without any
interruption. While Fruition Knowledge lasts, consciousness is
absolutely set upon the Cessation of Formations known by the
designation of Nibbana, which is a Dhamma entirely liberated from the
body and mental process and all mundane notions.

Therefore, during the experiencing of Fruition Knowledge there arises

neither awareness of one’s body and mental processes and of this world,
nor of any other mundane sphere. One is absolutely free from the entire
mundane sphere and from all mundane knowledge and inclinations.
There are around him all objects to see, hear, smell or touch, but he is
not aware of them at all. His posture is firm. If bliss of Fruition
Knowledge comes while he is sitting, his sitting posture remains firm, as
firm as before, without bending or sagging.

However, when the process of Fruition Knowledge comes to an end

there arises at once in him the awareness of thoughts relating to the
Cessation of the Formations or the objects of sight, hearing, etc. Then
the normal contemplations, buoyant feelings or reflections return. At the
beginning the formation appear to him to be coarse and his notings are
not vigorous enough. But in the case of those who are strong in Insight,
their contemplation runs as smoothly as ever.
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A meditator should take heed of the following. Firstly, he should make a

prior resolve on the speedy entrance into Fruition Knowledge and the
duration of it, and not turn his attention to a resolve once he has started
to notice the body and mental processes.

Before the maturity of Insight is achieved, while he is doing very well in

noting the formations, he may experience “goose flesh”, yawning,
trembling and tearfulness, and lose the momentum of contemplation.

While the acts of noting are gaining strength, he may look forward to the
goal and thereby loosen his grip on contemplation, thus he should not
think of anything else other than his contemplation and if he does so
unwittingly, he must note the extraneous thought.

Some attain to Fruition Knowledge only after several losses of the

momentum in their acts of noting. If one’s concentration is weak, then
the entry into Fruition Knowledge is slow, and when it comes it does not
last long. This is a description of the process of Fruition Knowledge.

Reviewing
Some meditators passing through the stages of the Knowledge of
Fearfulness, Misery, Disgust, Desire for Deliverance may not have a clear
view of them.

Thus, those wishing to review them should review each of them for a
fixed period. Thus, for half an hour or one hour, one should pay heed
only to the arising and passing away of the object, with a resolve on the
Knowledge of Arising and Passing Away.

During that period the Knowledge of Arising and Passing Away remains
intact, and there will be no further progress of Insight.

However, when that period expires, Knowledge of Dissolution arises by

itself. If it does not arise by itself, then heed must be given to dissolution
with a resolve that Knowledge of Dissolution stays on for a certain length
of time. During that period, what has been resolved will occur.
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On the expiration of the time fixed, the next higher Knowledge will arise
by itself. If it does not, meditator should aspire to the Knowledge of
Fearfulness associated with fearful objects. Then Knowledge of
Fearfulness will come together with fearful objects. Then he should turn
his attention to miserable objects and Knowledge of Misery will arise
very soon.

When the mind is directed to disgusting objects it will give rise to

Knowledge of Disgust. Getting disgusted with every noting, Knowledge
of Disgust will set in.

The next stage, Knowledge of Desire for Deliverance must then be

thought of. Seized with an ardent desire to be delivered from
Formations, he should aspire to the relevant Knowledge and soon, after
some effort that Knowledge will come. When one inclines towards the
next Higher stage, one will experience pain, wish to change positions
and become disturbed by a feeling of dissatisfaction, but will gain
Knowledge of Re-Observation.

Then, the meditator must turn his mind to the Knowledge of

Equanimity. The momentum of contemplation will go on until there
arises smoothly the Knowledge of Re-Observation.

In this way, one will find that during the stipulated time, while one is
noting, the particular Knowledge one aspires to arises and on its
expiration the next Higher Knowledge arises as if it were a barometric
rise.

If a review of the above-mentioned Knowledge is not yet satisfactory, it

should be repeated until one is satisfied. To a very ardent meditator the
progress is so very swift that he may reach the stage of Knowledge of
Equanimity about Formations in a few moments, as also the stage of
Fruition Knowledge. One who is well matured in the practice can attain
to Fruition Knowledge while walking or having a meal.
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Attaining To The Higher Paths (maggas)

[2] Prior To Attaining Sakadagami Magga
When the meditator gets full satisfaction from the exercise to attain
speedily the Fruition Knowledge of the First Path, and also to abide
therein for a long time he should strive to attain to a higher Path. He
must then make an ardent wish in this manner.

Determine a definite period for striving: “During this period I do not

wish to experience the Fruition Knowledge. May there be no recurrence
of that Knowledge! May I attain to the Higher Path, the Path I have not
yet attained! May I reach that goal”! With this ardent wish, he should, as
usual, note the body and mental processes.

The advantage of the determination of a definite period is that one can

easily attain again the Fruition Knowledge of the Path already acquired.
If no such time limit is made and one goes on striving to attain to the
Higher Path, then it will no longer be possible to attain again the
Fruition Knowledge of the Lower Path. In that event, if one finds one
can neither as yet attain to the Higher Path nor go back to the Fruition
Knowledge of the Lower Path, one will be disturbed by a feeling of
dissatisfaction and disappointment.

The advantage of abandoning the wish for re-attaining the already

attained Fruition Knowledge is the non-attainment of the Knowledge
during the particular period, and if there is maturity of Insight, one can
attain to the Higher Path. If the wish is not fully abandoned, then the
previous Fruition Knowledge may set in again. Therefore, full
abandonment of the wish is called for during the definite period.

When one begins the contemplation with a view to attaining the Higher
Path, the progress of Insight will begin with Knowledge of Arising and
Passing Away. Then the progress of Insight is not similar to the one that
one makes while striving for the recurrence of Fruition Knowledge, but
the same as the progress one makes in practising contemplation for the
Lower Path.

Brilliant lights or shapes may appear as in the case of the earlier stages of
Knowledge of Arising and Passing Away. One may experience pain.
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Distinct arising and passing away of the body and mental processes
occur. Although it does not take long to regain the “Knowledge of
Equanimity about Formations’ while one is contemplating for the
recurrence of Fruition Knowledge, now if Insight does not mature one
will have to remain long at the stages of Lower Knowledges.

However, no difficulty will confront the meditator as in the case of his

contemplation for the Lower Path. It is possible that he may attain to
one knowledge after another up to “Knowledge of Equanimity about
Formations” in a day’s time.

The mental process of Knowledge is much more lucid, distinct and

broader. Much keener are his experiences of Fearfulness, Misery,
Disgust, Desire for Deliverance from the ills of the mundane spheres.

Formerly, although it was possible to attain Fruition Knowledge four or

five times in an hour; now, if Insight is not yet mature for the Higher
Path, “Knowledge of Equanimity about Formations” goes on. Possibly it
may last from a day to months or years.

On the maturity of Insight, distinct notings of the Formations having

appeared, the realisation of the Cessation of Formations comes with the
attainment of the Higher Path and Fruition. Then will come the
“Knowledge of Reviewing”.

One will later return to the stage of “Knowledge of Arising and Passing
Away” with a very clear mental progress.

This is the description of the Progress of Insight leading to the

attainment of sakadagami-magga, the Path of the Once-returner.

Attaining to the Third Path

[3] Prior to Anagami-Magga
Again, if one ardently wishes to attain to the Third Path, anagami-magga,
one must again decide on a definite period during which one abandons
fully the desire for returning to the Fruition Knowledge of the previous
Path. Then one resolves thus: “May only the progress of Insight relating
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to the Higher Path come. May I attain the Higher Path and Fruition”.
And one must begin contemplating on body and mind as usual.

One begins with “Knowledge of Arising and Passing Away”, but will
soon attain the Higher Knowledges one after the other up to
“Knowledge of Equanimity about Formations”. If Insight is not yet
mature, then that Knowledge will linger on. When it matures, then it
will reach the Cessation of Formations and with it the Knowledge of the
Third Path and Fruition.

This is the description of the attainment of the Third Path and

Fruition of the anagami or Non-returner.

Attaining to the Fourth and Final Path

One who aspires to the Fourth and Final Path and Fruition, that of
sainthood (Arahatta magga and phala), must fix a period and give up all
desire to re-attain to the Fruition-Knowledge of the Third Path.

Then one must begin to contemplate the body and mental processes as
usual. This is the only way, as stated in the Satipatthana Sutta. Beginning
with “Knowledge of Arising and Passing Away”, soon “Knowledge of
Equanimity about Formations” will be attained. If Insight is not yet
mature, the attainment of Knowledge of Equanimity about Formations
will be delayed. When it does mature, then the meditator will attain to
the Cessation of Formations with the realisation of the final Arahatta
magga.

In the foregoing paragraphs, the words to the effect that the progress of
Insight will end up in the realisation of the Knowledge of the Paths and
Fruition (magga-phala-nana) refer only to those who have gained maturity
in the fulfilment of paramitas (perfections). Those who have not yet
developed paramitas fully will come to a standstill at the “Knowledge of
Equanimity about Formations”.

An important point to be noted here is that, although the person who

has attained the First Path is likely to attain the Second Path soon with
comparative ease, he will find it will take some time before he attains to
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the Third Path. The reason is that both attainers of the First Path and
the Second Path are well practised in the observance of virtue (sila).

In the case of the attainer of the Third Path, he must have the added
quality of a fully developed concentration (samadhi), without which, he is
not able to attain the Third Path easily. Without utmost effort to
develop one’s powers, one cannot possibly know whether one is able to
attain this Path or that Path.

In some cases, the attainment of a Path comes only after practising for a
considerable time, and because one has to strive that lengthy a period, it
must not be assumed that one has not yet fully developed one’s
paramitas, as this present effort may be leading to the maturing of
paramitas, thus one should not be deterred regarding this matter. The
meditator should bear in mind the following undeniable point.

The Development of Paramitas is

not possible without
Great Effort.

Even though granted the possibility that one has fully developed one’s
paramitas, one cannot possibly attain any Path without further effort.

If one has developed paramitas to an appreciable extent, one’s effort will

lead to its maturity and consequently one can attain the Path aspired to.
If it is not possible at this life time, at the very least, one has sown potent
seeds for the harvest of a Path in the next existence.

Advice
In these times those who are most ardent and keen to work for their
own deliverance from the ills of the world and attainment of magga-phala-
Nibbana (the highest goal of Vipassana Insight Meditation) are well
advised to practise by the aforesaid way the Contemplations of Body,
Feeling, Consciousness and Mental Objects, or in a nutshell Satipatthana
Meditation. It is, in fact a “Must” for them.
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Meditators, practising Insight Meditation with firm faith, keen desire,

great diligence and methodically as outlined above will be assured of
progress.

It must, however, be pointed out that the details of the experiences and
the progressive stages of Insight achieved by meditators cannot possibly
be described in full within the limitations of this book. There still
remains much that is worthy of description.

What has been described in these pages may not be experienced

in to-to by every meditator. There are bound to be differences as
capabilities and paramitas are not the same in each individual.
Faith, desire and diligence too differ in different individuals.

A meditator, depending entirely on book instructions, need to be as

cautious and hesitant as a traveller who has never been on a particular
journey. Therefore, it is obviously not very easy for such a person to
attain the Paths, Fruition and Nibbana. This being so, one who is really
keen to meditate until he attains his goal, must find a teacher who is
fully qualified by personal attainments to guide him all along the way
from the lowest stage of Insight to the highest Knowledge of Path,
Fruition and Reviewing.

In the course of meditation, bearing in mind the following advice of the

Buddha, one should go all out to win the goal.
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No Slacker Nor the Man Of Puny Strength

May Win Nibbana,
Freedom From All Ills.

And This Young Brother,

Yea, This Peerless Man
Bears The Last Burden, Mara’s Conqueror.
(The Book of Kindred Sayings)

Contemplating Liberation

THUS END INSTRUCTIONS ON

THE PRACTICE.
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EPILOGUE

A Wise and
and Timely Summing
Summing-Up
BY
Buddhadasa Bhikkhu
Insight: A Method of Nature
Concentration can come about naturally on the one hand, and as a
result of organised practice on the other. The end result is identical in
the two cases: the mind is concentrated and fit to be used for carrying
out close introspection.
One thing must be noticed, however: the intensity of concentration that
comes about naturally is usually sufficient and appropriate for
introspection and insight, whereas the concentration resulting from
organised training is usually excessive; more than can be made use of.

Furthermore, misguided satisfaction with that highly developed

concentration may result. While the mind is fully concentrated, it is
likely to be experiencing such a satisfying kind of bliss and well-being
that the meditator may become attached to it, or imagine it to be the
Fruit of the Path. Naturally occurring concentration, which is sufficient
and suitable for use in introspection, is harmless, having none of the
disadvantages inherent in concentration developed by means of
intensive training.
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In the Tipitaka, there are numerous references to people attaining

naturally all states of Path and Fruit. This generally came about in the
presence of the Buddha himself but also happened later with other
teachers. These people did not go into the forest and sit, assiduously
practising concentration on certain objects in the way described in later
manuals.

Clearly no organised effort was involved when arahantship was attained

by the first five disciples of the Buddha on hearing the Discourse on
Non-selfhood, or by the one thousand hermits on hearing the Fire
Sermon. In these cases, keen, penetrating insight came about quite
naturally. These examples clearly show that natural concentration is
liable to develop of its own accord while one is attempting to understand
clearly some question, and that the resulting insight, as long as it is
firmly established must be quite intense and stable. It happens naturally,
automatically in just the same way as the mind becomes concentrated
the moment we set about doing arithmetic. Likewise in firing a gun,
when we take aim, the mind automatically becomes concentrated and
steady. This is how naturally occurring concentration comes about. We
normally overlook it completely because it does not appear the least bit
magical, miraculous, or awe inspiring. But through the power of just this
naturally occurring concentration, most of us could actually attain
liberation. We could attain the Fruit of the Path, Nibbana, arahantship,
just by means of natural concentration.

So don't overlook this naturally occurring concentration. It is something

most of us either already have, or can readily develop. We have to do
everything we can to cultivate and develop it, to make it function
perfectly and yield the appropriate results, just as did most of the people
who succeeded in becoming arahants, none of whom knew anything of
modern concentration techniques.

Now let us have a look at the nature of the states of inner awareness
leading up to full insight into "the world”, that is, into the five
aggregates. The first stage is joy (piti), mental happiness or spiritual well
being. Doing good in some way, even giving alms, considered the most
basic form of merit-making, can be a source of joy. Higher up, at the
level of morality, completely blameless conduct by way of word and
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action brings an increase in joy. Then in the case of concentration, we

discover that there is a definite kind of delight associated with the lower
stages of concentration. This rapture has in itself the power to induce
tranquillity. Normally the mind is quite unrestrained, continually falling
slave to all sorts of thoughts and feelings associated with enticing things
outside. It is normally restless, not calm. But as spiritual joy becomes
established, calm and steadiness are bound to increase in proportion.
When steadiness has been perfected, the result is full concentration. The
mind becomes tranquil, steady, flexible, manageable, light and at ease,
ready to be used for any desired purpose, in particular for the
elimination of the defilements.

It is not a case of the mind's being rendered silent, hard and rocklike.
Nothing like that happens at all. The body feels normal, but the mind is
especially calm and suitable for use in thinking and introspection. It is
perfectly clear, perfectly cool, perfectly still and restrained. In other
words, it is fit for work, ready to know. This is the degree of
concentration to be aimed for, not the very deep concentration where
one sits rigidly like a stone image, quite devoid of awareness.

Sitting in deep concentration like that, one is in no position to

investigate anything. A deeply concentrated mind cannot practice
introspection at all. It is in a state of unawareness and is of no use for
Insight.

Deep Concentration is A Major Obstacle

to the Practice of Development
of Insight.

To practise introspection one must first return to the shallower levels of

concentration; then one can make use of the power the mind has
acquired. Highly developed concentration is just a tool. In this
developing of insight by the nature method, we don't have to attain deep
concentration and sit with the body rigid. Rather, we aim at a calm,
steady mind, one so fit for work that when it is applied to insight
practice, it gains right understanding with regard to the entire world.
Insight so developed is natural insight, the same sort as was gained by
some individuals while sitting listening to the Buddha expounding
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Dhamma. It is conducive to thought and introspection of the right kind,

the kind that brings understanding. And it involves neither ceremonial
procedures nor miracles.
This doesn't mean, however, that insight will arise instantaneously. One
can't be an arahant straight off. The first step in knowledge may come
about at any time, depending once again on the intensity of the
concentration.

It may happen that what arises is not true insight, because one has been
practising wrongly or has been surrounded by too many false views. But
however it turns out, the insight that does arise is bound to be
something quite special, for instance extraordinarily clear and profound.
If the knowledge gained is right knowledge, corresponding with reality,
corresponding with Dhamma, then it will progress, developing ultimately
into right and true knowledge of all phenomena.

If insight develops in only small measure, it may convert a person into an

Aryian at the lowest stage; or if it is not sufficient to do that, it will just
make him a high-minded individual, an ordinary person of good
qualities. If the environment is suitable and good qualities have been
properly and adequately established, it is possible to become an arahant.
It all depends on the circumstances. But however far things go, as long as
the mind has natural concentration, this factor called Insight is bound to
arise and to correspond more or less closely with reality. Because we,
being Buddhists, have heard about, thought about and studied the
world, the five aggregates and phenomena, in the hope of coming to
understand their true nature, it follows that the knowledge we acquire
while in a calm and concentrated state will not be in any way misleading.
It is bound to be always beneficial.

The expression "insight into the true nature of things" refers to seeing
transience, unsatisfactoriness and non-selfhood, seeing that nothing is
worth getting, nothing is worth being, seeing that no object whatsoever
should be grasped at and clung to as being a self or as belonging to a self,
as being good or bad, attractive or repulsive. Liking or disliking anything,
even if it is only an idea or a memory, is clinging. To say that nothing is
worth getting or being is the same as to say that nothing is worth
clinging to. "Getting" refers to setting one's heart on property, position,
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wealth, or any pleasing object. "Being" refers to the awareness of one's

status as husband, wife, rich man, poor man, winner, loser, or human
being, or even the awareness of being oneself.

If we really look deeply at it, even being oneself is no fun, is wearisome,

because it is a source of suffering. If one can completely give up clinging
to the idea of being oneself, then being oneself will no longer be
suffering. This is what it is to see the worthlessness of being anything,
and is the gist of the statement that being anything, no matter what, is
bound to be suffering in a way appropriate to that particular state of
being.

Any state of being, if it is to continue as such, has to be made to last, to

endure. At the very least, it must endure in one's mind in the form of a
belief in that particular state of being. When there exists "oneself”, there
are bound to exist things which are other than that self and belong to it.
Thus one has one's children, one's wife, one's this, that and the other.
Then one has one's duty as husband or wife, master or servant, and so
on. All this points to the truth of the statement that there is no state of
being such that to maintain it will not involve struggle.

The trouble and struggle necessary to maintain one's state of being are
simply the result of blind infatuation with things, of clinging to things. If
we were to give up trying to get or to be anything, how could we
continue to exist? This is bound to be a major source of skepticism for
anyone who has not given much thought to the matter.

The words "getting" and "being" as used here refer to getting and being
based on mental defilements, on craving, on the idea of "worth getting,
worth being," so that the mind does get and be in real earnest. This is
bound to lead to depression, anxiety, distress and upset, or at least a
heavy burden on the mind, right from beginning to end. Knowing this
truth, we shall be constantly on the alert, keeping watch over the mind
to see that it doesn't fall slave to getting and being through the influence
of grasping and clinging. Aware that in reality things are just not worth
getting or being, we shall be smart enough to stay aloof from them.
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If, however, we are not yet in a position to withdraw completely from

having and being, we must be mindful and wide awake, so that when we
do get or become something, we do so without emotional upset. We
must not be like those people who, turning a blind eye and a deaf ear, go
ahead brainlessly and inexpertly getting or becoming, with the result that
they fall right into the pit of their own stupidity and attachment, and
end up having to commit suicide.

The world and all things have the property of impermanence, of

worthlessness and of not belonging to anyone. Any individual who
grasps at and clings to anything will be hurt by it, in the very beginning
when he first desires to get it or to be it, later while he is in the process
of getting it and being it, and then again after he has got it or been it.

All the time, before, during and after, when anyone grasps and clings
with deaf ear and blind eye, he will receive his full measure of suffering,
just as can be seen happening to all deluded worldlings.

It is the same even with goodness, which everyone values highly. If

anyone becomes involved with goodness in the wrong way and clings to
it too much, he will derive just as much suffering from goodness as he
would from evil. In becoming involved with goodness, we have to bear in
mind that it possesses this property.

A skeptic may ask: "If nothing at all is worth getting or being, does it
follow that nobody ought to do any work or build up wealth, position
and property?" Anyone who comprehends this subject can see that a
person equipped with right knowledge and understanding is actually in a
far better position to carry out any task than one who is subject to strong
desires, foolish, and lacking in understanding.

Very briefly, in becoming involved in things, we must do so mindfully;

our actions must not be motivated by craving. The result will follow
accordingly. At this stage he becomes satisfied with the knowledge that
there is no “I”, “mine”, “he” or “his”, and that only formations arise.
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