Satipatthana Vipassana Meditation

Preface

THE VENERABLE MAHĀSĪ SAYĀDAW

            The Venerable U Sobhana Mahāthera, better known as Mahāsī Sayādaw, was born on 29 July 1904 to the peasant proprietors, U Kan Htaw and Daw Shwe Ok at Seikkhun Village, which is about seven miles to the west of the town of Shwebo in Upper Myanmar, once the capital of the founder of the last Myanmar dynasty.

            At the age of six he began his studies at a monastic school in his village, and at the age of twelve he was ordained a Sāmaṇera, (Novice) receiving the name of Sobhana. On reaching the age of twenty, he was ordained a Bhikkhu on 26 November 1923. He passed the Government Pāḷi Examinations in all the three classes (lower, middle and highest) in the following three successive years.

            In the fourth year of his Bhikkhu Ordination, he proceeded to Mandalay, noted for its pre-eminence in Buddhist studies, where he continued his further education under various monks of high scholastic fame. In the fifth year he went to Mawlamyaing where he took up the work of teaching the Buddhist scriptures at a monastery known as 'Taung-waing-galay Taik Kyanug'.

            In the eighth year after his Bhikkhu ordination, he and another monk left Mawlamyaing equipped with the bare necessities of a Bhikkhu (i.e. almsbowl, a set of three robes, etc.), and went in search of a clear and effective method in the practice of meditation. At Thaton he met the well-known Meditation Teacher, the Venerable U Nārada, who is also known as 'Mingun Jetawun Sayādaw the First'. He then placed himself under the guidance of the Sayādaw and at once proceeded with an intensive course of meditation.

            He had progressed so well in his practice that he was able to teach the method effectively to his first three disciples in Seikkhun while he was on a visit there in 1983. These three lay disciples, too, made remarkable progress. Inspired by the example of these three, gradually as many as fifty villagers joined the courses of intensive practice.

            The Venerable Mahāsī Sayādaw could not stay with the Venerable Mingun sayādaw as long as he wanted as he was urgently asked to return to the Mawlamyaing monastery. Its aged head monk was gravely ill and passed away not long after the Benerable Mahāsī Sayādaw's return. The Venerable Mahāsī Sayādaw was then asked to take charge of the monastery and to resume teaching the resident monks. During this time he sat for Pāḷi Lectureship Examination on its first introduction on the first attempt. In 1941 he was awarded the title of 'Sāsanadhaja Sri Pavara Dhammācariya'.

            On the event of the Japanese invasion, the authorities gave an evacuation order to those living near Mawlamyaing at the Taung-waing-galay Monastery and its neighbourhood. These places were close to an airfield and hence exposed to air attacks. For the Sayādaw this was a welcome opportunity to return to his native Seikkhun and to devote himself whole-heartedly to his own practice of Vipassanā meditation and to the teaching of it to others.

            He took residence at a monastery known as Mahā-Si Kyaung, which was thus called because a drum (Myanmar si) of an unusually large (mahā) size was housed there. From that monastery, the Sayādaw's popular name, Mahāsī Sayādaw, is derived.

            It was during this period, in 1945, that the Sayādaw wrote his great work, Manual of Vipassanā Meditation, a comprehensive and authoritative treatise expounding both the doctrinal and the practical aspects of the Satipaṭṭhāna method of meditation. This work of two volumes, comprising 858 pages in print, was written by him in just seven months, while the neighbouring town of Shwebo was at times subjected to almost daily air attacks. So far, only one chapter of this work, the fifth, has been translated into English and is published under the title "Practical Insight Meditation: Basic and Progressive Stages" (Buddhist Publication Society).

            It did not take long before the reputation of Mahāsī Sayādaw as an able teacher of Insight Meditation (vipassanā) had spread throughout the Shwebo-Sagaing region and attracted the attention of a prominent and very devout Buddhist layman, Sir U Thwin, who was regarded as Myanmar's 'Elder Statesman'. It was his wish to promote the inner strength of Buddhism in Myanmar by setting up a meditation centre to be guided by a meditation teacher of proven virtue and ability. After meeting Mahāsī Sayādaw and listening to a discourse given by him and to the meditation instructions given to nuns in Sagaing, Sir U Thwin was in no doubt that he had found the ideal person he was looking for.

            In 1947 the Buddha Sasana Nuggaha Organization was founded in Yangon with Sir U Thwin as its first President and with its object the furthering of the study (pariyatti) and practice (patipatti) of Buddhism. In 1948 Sir U Thwin donated five acres of land at Kokkine, Rangoon, to the organization for the erection of a meditation centre. It is on this site that the present [Thathana (or Sāsana) Yeiktha, i.e. "Buddhist Retreat", is situated, which now, however, covers an area of twenty acres, with a large number of buildings.

            In 1949, the then Prime Minister of Myanmar, U Nu, and Sir U Thwin requested that the Venerable Mahāsī Sayādaw come to Yangon and give training in meditational practice. On 4 December 1949, the Sayādaw introduced the first group of 25 meditators into the methodical practice of Vipassanā meditation. Within a few years of the Sayādaw's arrival in Yangon, similar meditation centres sprang up all over Myanmar, until they numbered over one hundred. In neighbouring Theravada countries like Thailand and Sri Lanka, such centres were also established in which the same method was taught and practised. According to a 1972 census, the total number of meditators trained at all these centres (both in Myanmar and abroad) had passed the figure of seven hundred thousands: In the East and in several Western countries as well, Vipassanā courses continue to be conducted.

            At the historic Sixth Buddhist Council (Chaṭṭha Sangāyanā) held at Yangon for two years, culminating in the year 2500 Buddhist Era (1956), the Venerable Mahāsī Sayādaw had an important role. He was one of the Final Editors of the canonical texts, which were recited and thereby approved, in the sessions of the Council. Further, he was the Questioner (Pucchaka), that is, he had to ask the questions concerning the respective canonical texts that were to be recited. They were then answered by an erudite monk with a phenomenal power of memory, by the name of Venerable Vicittasārābhivamsa. To appreciate fully the importance of these roles, it may be mentioned that at the First Council held one hundred days after the passing away of the Buddha, it was the Venerable Mahā Kassapa who put forth those introductory questions which were then answered by the Venerable Upāḷi and the Venerable Ānanda.

            After the recital of the canonical scriptures, the Tipiṭaka, had been completed at the Sixth Council, it was decided to continue with a rehearsal of the ancient commentaries and sub commentaries, preceded by critical editing and scrutiny. In the large task, too, the Mahāsī Sayādaw took a prominent part.

            In the midst of all of these tasks, he was also a prolific and scholarly writer. He authored more than 70 writings and translations, mostly in Myanmar, with a few in the Pāḷi language. One of these deserves to be singled out: his Myanmar translation of the Commentary to the Visuddhi Magga (Visuddhimagga Mahāsī), which, in two large volumes of the Pāḷi original, is even more voluminous than the work commented upon, and presents many difficulties, linguistically and in its contents. In 1957 Mahāsī Sayādaw was awarded the title of 'Agga-Mahā-Paṇḍita'.

            Yet even all of this did not exhaust the Mahāsī Sayādaw's remarkable capacity for work in the cause of the Buddha-Dhamma. He undertook several travels abroad. The first two of his tours were in preparation for the Sixth Council, but were likewise used for preaching and teaching.

Thailand, Cambodia and Vietnam (1952), India and Sri Lanka (1953, 1959): Japan (1957); Indonesia (1959), America, Hawaii, England, Continental Europe (1979), England, Sri Lanka, Singāpore, Malaysia, Thailand (1980), Nepal, India (1981)

            In the midst of all these manifold and strenuous activities, he never neglected his own meditative life which had enabled him to give wise guidance to those instructed by him His outstanding vigour of body and mind and his deep dedication to the Dhamma sustained him through a lift of 78 years.

            On 14 August 1982, the Venerable Mahāsī Sayādaw succumbed to a sudden and severe heart attack which he had suffered the night before. Yet on the evening of the 13th, he had still given an introductory explanation to a group of new meditators.

            The Venerable Mahāsī Sayādaw was one of the very rare personalities in whom there was a balanced and high development of both profound erudition linked with a keen intellect, and deep and advanced meditative experience. He was also able to teach effectively both Buddhist thought and Buddhist practice.

            His long career of teaching through the spoken and printed word had a beneficial impact on many hundreds of thousands in the East and the West. His personal stature and his life's work rank him among the great figures of contemporary Buddhism.

WRITINGS OF THE VENERABLE MAHĀSĪ SAYĀDAW IN ENGLISH TRANSLATION
(Selection)

The Progress of Insight through the Stages of Purification. With the Pāḷi text. (1)
Practical Insight Meditation. Basic and Progressive Stages. (1)
Practical Vipassanā Meditational Exercises. (2)
Purpose of Practising Kammaṭṭhāna Meditation. (2)
The Wheel of Dhamma (Dhammackappavattana Sutta). (2)
(1) Buddhist Publication Society, Kandy, Sri Lanka.
(2) Buddha Sāsana Nuggaha Organization, 16 Sāsana Yeiktha Road, Yangon, Myanmar.

Chapter 1

Chapter 2

Practical Insight Meditation

The Venerable Mahāsī Sayādaw

Agga Mahā Paṇḍita

PREFACE

            It is a truism to say that nobody likes suffering and everybody seeks happiness. In this world of ours, human beings are making all possible efforts for prevention and alleviation of suffering, and enjoyment of happiness. But nevertheless their efforts are mainly directed to the physical well-being by material means. Happiness is, after all, conditioned by attitudes of mind, and yet only a few persons give real thought to mental development, fewer still who practice mind training in earnest.

            To illustrate this point, attention may be drawn to the commonplace habits of cleaning and tidying up one's body, the endless pursuits of food, clothing and shelter, and the tremendous technological progress achieved for failing the material standard of living, for improving the means of transport and communications, and for prevention and cure of diseases and ailments. All these strivings are, in the main, concerned with the care and nourishment of the body. It must be recognized that they are essential. However, these human efforts and achievements cannot possibly bring about the alleviation or eradication of suffering associated with old age and disease, domestic infelicity and economic troubles, in short, with nonsatisfaction of wants and desires. Sufferings of this nature are not overcome by material means; they can be overcome only by mind training and mental development.

            Then, it becomes clear that the right way must be sought for training, stabilizing and purifying the mind. This way is found in the Mahā Satipaṭṭhāna Sutta, a well-known discourse of the Buddha, delivered well over 2500 years ago. The Buddha declared thus.

            "This is the sole way for the purification of beings, for the overcoming of sorrow and lamentation, for the destroying of pain and grief, for reaching the right path, for the realization of nirvana, namely the four foundation of mindfulness."

            The four foundations of mindfulness are (1) the contemplation of the body, (2) the contemplation of feelings, (3) the contemplation of mind, and (4) the contemplation of mind objects.

            Obviously, this way should be followed by those in search of happiness, with a view to getting rid of the impurities of mind, which are the causes of their sufferings.

            If one were asked whether he wishes to overcome sorrow and lamentation, he would surely say, "Yes." Then, he, nay everybody, should practice the four foundations of mindfulness.

            If one were asked whether he wishes to destroy pain and grief, he would not hesitate to reply in the affirmative. Then, he, nay everybody's, should practice the four foundations of mindfulness.

            If one were asked whether he wishes to reach the right path and realize nirvana, the state of being absolutely free from old age, decay and death and from all sufferings, he would certainly give an affirmative answer. Then, he, nay everybody, should practice the four foundations of mindfulness.

            How shall one practice the four foundations of mindfulness? In the Mahā Satipaṭṭhāna Sutta, the Buddha said, "Dwell practicing body contemplation, feeling contemplation, mind contemplation and mind objects contemplation." Without the guidance of a well-qualified teacher, however, it will not be easy for an average person to practice these contemplations in a systematic manner in order to make progress towards development of concentration and insight.

            Having undergone myself a most intensive practical course of satipaṭṭhāna meditation under the personal guidance of the Most Venerable Mingun Jetavan Sayādaw of Thaton, I imparted the technique of meditation ever since 1938 and gave personal instruction as well as through books and lectures to several thousands of yogīs. In compliance with the requests of those of the earlier batches, who had benefited by my personal instructions, I wrote a treatise on vipassanā or insight meditation, in two volumes. The treatise was completed in the year 1944 and has been published in seven editions. In all the chapters, except in Chapter V, dissertations and discussions are made with reference to Pāḷi texts, commentaries and sub commentaries. In Chapter V, I chose to write in common language for easy understanding by my pupils as to how they should begin and then proceed step by step, stating fully the salient features, in line with Visuddhimagga and some other texts.

            This present book is the English translation of the said Chapter V. The first fourteen pages of the Myanmar original were translated into English in 1954 by U Pe Thin, an old pupil of mine, for the benefit of those who came from abroad to our Meditation Center. Pages 15 to 51 of the Myanmar original were translated into English, in compliance with the wish of the Venerable Ñānaponika Mahāthera, by Myanaung U Tin, a disciple and dayakā of mine. Incidentally, it may be mentioned that the area of our Meditation Center, Thathana Yeiktha, is nearly twenty-four acres, with over fifty buildings to house the meditation teachers and yogīs, monks as well as lay, both men and women.

            The Venerable Ñānaponika Mahāthera put this translation into final literary shape after obtaining confirmation of his valuable suggestions. U Pe Thin's translation was revised by and improved upon, as to style, by Miss Mary McCollum, an American Buddhist lady. She practiced satipaṭṭhāna meditation under the guidance of Anagarika Munindra at Myanmar Vihara, Bodh-Gaya, Bihar, India. Anagarika Munindra stayed with us for a considerable period. He sent her revision to us for perusal and approval. When done, it was forwarded to the Venerable Ñānaponika Mahāthera. This book is, therefore, the coordination and combined publication of the aforesaid two translations, with my preface added thereto.

            Chapter V of my Myanmar treatise, as mentioned earlier, was written in common linguistic style. I should like to say here that the doctrinal terms found in this book without Pāḷi names are fully explained in "Progress of Insight," translated from my Pāḷi treatise into English by the Venerable Ñānaponika Mahāthera. His book, The Heart of Buddhist Meditation, is itself a veritable mine of information and instruction on this subject of vital importance.

            In conclusion, I would like (1) to say that I deeply appreciate the services of those who have done the translations and revisions as well as of those who are responsible for the publication of this book, (2) to urge the readers of this book not to be content with the theoretical knowledge contained therein but to apply that knowledge to systematic and sustained practice, and (3) to express my earnest wish that they gain insight soon and enjoy all the benefits vouchsafed by the Buddha in the preamble of the Mahā Satipaṭṭhāna Sutta.

October 1, 1970
"Thathana Yeiktha,"
16, Hermitage Road,
Yangon, Myanmar                                                                                            Bhaddanta Sobhana
                                                                                                                        Aggamahā Paṇḍita
                                                                                                                        Mahāsī Sayādaw

Chapter 3

Part I

Basic Practice

Preparatory Stage

            If you sincerely desire to develop contemplation and attain insight in this your present life, you must give up worldly thoughts and actions during training. This course of action is for the purification of conduct, the essential preliminary step towards the proper development of contemplation. You must also observe the rules of discipline prescribed for laymen (or for monks, as the case may be), for they are important in gaining insight. For lay folk, these rules comprise the eight precepts which Buddhist devotees observe on holidays (uposatha) and during periods of meditation.¹ An additional rule is not to speak with contempt, in jest, or malice to or about any of the noble ones who have attained states of sanctity.²If you have done so, then personally apologize to him or her or make the apology through your meditation instructor. If in the past you have spoken contemptuously to a noble one who is presently unavailable or deceased, confess this offense to your meditation instructor or introspectively to yourself.

            The old masters of Buddhist tradition suggest that you entrust yourself to the enlightened one, the Buddha, during training period, for you may be alarmed if it happens that your own state of mind produces unwholesome or frightening visions during contemplation. Also place yourself under the guidance of your meditation instructor, for, then, he can talk to you frankly about your work in contemplation and give you the guidance he thinks necessary. These are the advantages of placing trust in the enlightened one, the Buddha, and practicing under the guidance of your instructor. The aim of this practice and its greatest benefit is release from greed, hatred and delusion, which are the roots of all evil and suffering. This intensive course in insight training can lead you to such release. So work ardently with this end in view so that your training will be successfully completed. This kind of training in contemplation, based on the foundations of mindfulness (satipaṭṭhāna), had been taken by successive Buddha's and noble ones who attained release. You are to be congratulated on having the opportunity to take the same kind of training they had undergone.

            It is also important for you to begin your training with a brief contemplation on the "four protections" which the enlightened one, the Buddha, offers you for reflection. It is helpful for your psychological welfare at this stage to reflect on them. The subjects of these four protective reflections are the Buddha himself, loving-kindness, the loathsome aspects of the body, and death.

            First, devote yourself to the Buddha by sincerely appreciating his nine chief qualities in this way:

            Truly, the Buddha is holy, fully enlightened, perfect in knowledge and conduct, a welfare, world-knower, the incomparable leader of men to be tamed, teacher of gods and mankind, the awakened and exalted one.

            Second, reflect upon all sentient begins as the receivers of your lovingkindness, be fortified by your thoughts of lovingkindness and identify yourself with all sentient beings without distinction, thus:

            May I be free from enmity, disease and grief....

            As I am, so also may my parents, preceptors, teachers, intimate, indifferent and inimical beings be free from enmity, disease and grief. May they be released from suffering.

            Third, reflect upon the repulsive nature of the body to assist you in diminishing the unwholesome attachment that so many people have for the body. Dwell upon some of its impurities, such as stomach, intestines, phlegm, pus, blood.³ Ponder these impurities so that the absurd fondness of the body may be eliminated.

            The fourth protection for your psychological benefit is to reflect on the phenomenon of ever-approaching death. Buddhist teachings stress that life is uncertain, but death is certain, life is precarious, but death is sure. Life has death as its goal. There is birth, disease, suffering, old age, and eventual death. These are all aspects of the process of existence.

            To begin training, take the sitting posture with legs crossed. You might feel more comfortable if the legs are not interlocked but evenly placed on the ground, without pressing one against the other. If you find that sitting on the floor interferes with contemplation, then obtain a more comfortable way of sitting. Now proceed with each exercise in contemplation as described.

Basic Exercise I

            Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know the movements of rising and falling of this organ. If these movements are not clear to you in the beginning, then place both hands on the abdomen to feel these rising and falling movements. After a short time the upward movement of inhalation and the downward movement of exhalation will become clear. Then make a mental note, rising for the upward movement, falling for the downward movement. Your mental note of each movement must be made while it occurs. From this exercise you learn the actual manner of the upward and downward movements of the abdomen. You are not concerned with the form of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen. So do not dwell on the form of the abdomen but proceed with the exercise. For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice increases, the manner of movement will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed. Since you are a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs. In view of this difficulty, you may be inclined to think: "I just don't know how to keep my mind on each of these movements." Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present, and therefore, there is no need to look for them. Actually it is easy for a beginner to keep his or her mind on these two simple movements. Continue with this exercise in full awareness of the abdomen's rising and falling movements. Never verbally repeat the words rising, falling, and do not think of rising and falling as words. Be aware only of the actual process of the rising and falling movement of the abdomen. Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice. Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.

Basic Exercise II

            While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling. Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. They cannot be disregarded. A mental note must be made of each as it occurs.

            If you imagine something, you must know that you have done so and make a mental note imagining. If you simply think of something, mentally note thinking. If you reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note wandering. Should you imagine you are going to a certain place, mentally note going. When you arrive, arriving. When, in you thoughts, you meet a person, note meeting. Should you speak to him or her, speaking. If you imaginatively argue with that person, arguing. If you envision and imagine a light or color, be sure to note seeing. A mental vision must be noted on each occurrence of its appearance until it passes away. After its disappearance, continue with the Basic Exercise I by knowing, by being fully aware of each movement of the rising and falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva while thus engaged, make a mental note intending. While in the act of swallowing, swallowing. If you intend to spit, spitting. Then return to the exercise of rising and falling. Suppose you intend to bend the neck, intending. In the act of bending, bending. When you intend to straighten the neck, intending. In the act of straightening the neck, straightening. The neck movements of bending and straightening must be done slowly. After mentally making a note of each of these actions, proceed in full awareness with noticing the movements of the rising and falling abdomen.

Basic Exercise III

            Since you must continue contemplating for a long time while in one position, that of sitting or lying down, you are likely to experience an intense feeling of fatigue, stiffness in the body or in the arms and legs. Should this happen, simply keep the knowing mind on that part of the body where such feeling occurs and carry on the contemplation, noting tired or stiff. Do this naturally, that is, neither too fast nor too slow. These feelings gradually become fainter and finally cease altogether. Should one of these feelings become more intense until the bodily fatigue or stiffness of joints is unbearable, then change your position. However, do not forget to make a mental note of intending, before you proceed to change position. Each detailed movement must be contemplated in its respective order.

            If you intend to lift the hand or leg, make a mental note, intending. In the act of lifting the hand or leg, lifting. Stretching either the hand or leg, stretching. When you bend, bending. When putting down, putting. Should either the hand or leg touch, touching. Perform all these actions in a slow deliberate manner. As soon as you are settled in the new position, continue with the contemplation of the abdominal movements. If you become uncomfortably warm in the new position resume contemplation in another position keeping to the procedure as described in this paragraph.

            Should an itching sensation be felt in any part of the body, keep the mind on that part and make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow. When the itching sensation disappears in the course of full awareness, continue with the exercise of noticing the rising and falling of the abdomen. Should the itching continue and become too strong and you intend to rub the itching part, be sure to make a mental note, intending. Slowly lift the hand, simultaneously noting the action of lifting, and touching when the hand touches the part that itches. Rub slowly in complete awareness of rubbing. When the itching sensation has disappeared and you intend to discontinue the rubbing, be mindful by making the usual mental note of intending. Slowly withdraw the hand, concurrently making a mental note of the action, withdrawing. When the hand rests in its usual place touching the leg, touching. Then again devote your time to observing the abdominal movements.

            If there is pain or discomfort, keep the knowing mind on that part of the body where the sensation arises. Make a mental note of the specific sensation as it occurs, such as painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note must not be forced nor delayed but made in a calm and natural manner. The pain may eventually cease or increase. Do not be alarmed if it increases. Filmy continue the contemplation. If you do so, you will find that the pain will almost always cease. But if, after a time, the pain has increased and becomes almost unbearable, you must ignore the pain and continue with the contemplation of rising and falling.

            As you progress in mindfulness you may experience sensations of intense pain: stifling or choking sensations, such as pain from the slash of a knife, the thrust of a sharp-pointed instrument, unpleasant sensations of being pricked by sharp needles, or small insects crawling over the body. You might experience sensations of itching. biting, intense cold. As soon as you discontinue the contemplation you may also feel that these painful sensations cease. When you resume contemplation you will have them again as soon as you gain in mindfulness. These painful sensations are not to be considered as something serious. They are not manifestations of disease but are common factors always present in the body and are usually obscured when the mind is normally occupied with more conspicuous objects. When the mental faculties become keener you are more aware of these sensations. With the continued development of contemplation the time will arrive when you can overcome them and they cease altogether. If you continue contemplation, firm in purpose, you will not come to any harm. Should you lose courage, become irresolute in contemplation and discontinue for a time, you may encounter these unpleasant sensations again and again as your contemplation proceeds. If you continue with determination you will most likely overcome these painful sensations and may never again experience them in the course of contemplation.

            Should you intend to sway the body, then knowingly note intending. While in the act of saying, swaying. When contemplating you may occasionally discover the body swaying back and forth. Do not be alarmed; neither be pleased nor wish to continue to sway. The swaying will cease if you keep the knowing mind on the action of swaying and continue to note swaying until the action ceases. If swaying increases in spite of your making a mental note of it, then lean against a wall of post or lie down for a while. Thereafter proceed with contemplation. Follow the same procedure if you find yourself shaking or trembling. When contemplation is developed you may sometimes feel a thrill or chill pass through the back or the entire body. This is a symptom of the feeling of intense interest, enthusiasm or rapture. It occurs naturally in the course of good contemplation. When your mind is fixed in contemplation you may be startled at the slightest sound. This takes place because you feel more intensely the effect of sensorial impression while in the state of good concentration.

            If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to stand, intending. Then make a mental note of each movement in preparation for standing. Keep the mind intently on the act of standing up, and mentally note, standing. When you look forward after standing up straight, note looking, seeing. Should you intend to walk forward, intending. When you begin to step forward, mentally note each step as walking, walking or left, right. It is important for you to be aware of every moment in each step from beginning to end when you walk. Adhere to the same procedure when strolling or when taking a walking exercise. Try to make a mental note of each step in two sections as follows: lifting, putting; lifting, putting. When you have obtained sufficient practice in this manner of walking, then try to make a mental note of each step in three sections: lifting, pushing, putting; or up, forward, down.

            When you look at the water faucet, or water pot, on arriving at the place where you are to take a drink, be sure to make a mental note looking, seeing.

When you stop walking, stopping.
When you stretch the hand, stretching.
When the hand touches the cup, touching.
When the hand takes the cup, taking.
When the hand dips the cup into the water, dipping.
When the hand brings the cup to the lips, bringing.
When the cup touches the lips, touching.
Should you feel cold at the touch, cold.
When you swallow, swallowing.
When returning the cup, returning.
Withdrawing the hand, withdrawing.
When you bring down your hand, bringing.
When the hand touches the side of the body, touching.
If you intend to turn back, intending.
When you turn around, turning.
When you walk forward, walking.
On arriving at the place where you intend to stop, intending.
When you stop, stopping.

            If you remain standing for some time continue the contemplation of rising and falling. But if you intend to sit down, intending. When you go forward to sit down, walking. On arriving at the place where you will sit, arriving. When you turn to sit, turning. While in the act of sitting, sitting. Sit down slowly, and keep the mind on the downward movement of the body. You must notice every movement in bringing hands and legs into position. Then resume the prescribed exercise of contemplating the abdominal movements.

            Should you intend to lie down, intending. Then proceed with the contemplation of every movement in the course of lying down: lifting, stretching, leaving, touching, lying. Then make as the object of contemplation every movement in bringing hands, legs, and body into position. Perform these actions slowly. Thereafter continue with rising and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice each of these sensations. Notice all feelings, thoughts, ideas, considerations, reflections, all movements of hands, legs, arms and body. If there is nothing in particular to note, put the mind on rising and falling of the abdomen. Make a mental note of drowsy, when drowsy, and sleepy, when sleepy. After you have gained sufficient concentration in contemplating you will be able to overcome drowsiness and sleepiness and feel refreshed as a result. Take up again the usual contemplation of the basic object. Suppose you are unable to overcome a drowsy feeling; you must then continue to contemplate until you fall asleep.

            The state of sleep is the continuity of subconscious. It is similar to the first state of rebirth consciousness and the last state of consciousness at the moment of death. This state of consciousness is feeble and, therefore, unable to be aware of an object. When you are awake the continuity of subconscious occurs regularly between moments of seeing, hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief duration they are usually not clear and, therefore, not noticeable. Continuity of subconscious's remains during sleep-a fact which becomes obvious when you wake up; for it is in the state of wakefulness that thoughts and dense objects become distinct.

            Contemplation should start at the moment you wake up. Since you are a beginner, it may not yet be possible for you to start contemplating at the very first moment of wakefulness. But you should start with it from the moment when you remember that you are to contemplate. For example, if on awakening you reflect on something, you should become aware of that fact and begin your contemplation by mental note, reflecting. Then proceed with the contemplation of rising and falling. When getting up from the bed, mindfulness should be directed to every detail of the body's activity. Each movement of the hands, legs and rump must be performed in complete awareness. Are you thinking of the time of the day when awakening? If so, noted thinking. Do you intend to get out of bed? If so, note intending. If you prepare to move the body into position for rising, note preparing. As you slowly rise, rising. When you are in the sitting position, sitting. Should you remain sitting for any length of time, revert to contemplating the abdominal movements of rising and falling.

            Perform the acts of washing the face or taking a bath in their order and in complete awareness of every detailed movement; for instance, looking, seeing, stretching, holding, touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening and closing doors and windows, handling objects, be occupied with every detail of these actions in their order.

            You must attend to the contemplation of every detail in the action of eating:

When you look at the food, looking, seeing.
When you arrange the food, arranging.
When you bring the food to mouth, bringing.
When you bend the neck forward, bending.
When the food touches the mouth, touching.
When placing the food in the mouth, placing.
When the mouth closes, closing.
When withdrawing the hand, withdrawing.
Should the hand touch the plate, touching.
When straightening the neck, straightening.
When in the act of chewing, chewing.
When you are aware of the taste, knowing.
When swallowing the food, swallowing.
When swallowing, should the food be felt touching the sides of the gullet, touching.

            Perform contemplation in this manner each time you partake of morsel of food until you finish the meal. In the beginning of the practice there will be many omissions. Never mind. Do not waver in your effort. You will make fewer omissions if you persist in your practice. When you reach an advanced stage of the practice, you will also be able to notice more details than those mentioned here.

Advancement in Contemplation

            After having practiced for a day and night you may find your contemplation considerably improved and that you are able to prolong the basic exercise of noticing the abdominal rising and falling. At this time you will notice that there is generally a break between the movements of rising and falling. If you are in the sitting posture fill in this pause with a mental note on the act of sitting, in this way: rising, falling, sitting. When you make a mental note of sitting, keep your mind on the erect position of the upper body. When you are lying down you should proceed with full awareness as follows: rising, falling, lying. If you find this easy, continue with noticing these three sections. Should you notice that a pause occurs at the end of the rising as well as the falling movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental note of three or four objects in the above manner. Then revert to the initial procedure of noting only the two sections, rising and falling.

            While engaged in the regular practice of contemplating bodily movements you need not be concerned with objects of seeing and hearing. As long as you are able to keep your mind on the abdominal movements of rising and falling it is assumed that the purpose of noticing the acts and objects of seeing and hearing is also served. However, you may intentionally look at an object, then simultaneously make a mental note, two or three times, seeing. Thereafter return to the awareness of the abdominal movements. Suppose some person comes into your view. Make a mental note of seeing, two or three times, and then resume attention to the rising and falling movements of the abdomen. Did you happen to hear the sound of a voice? Did you listen to it? If so make the mental note of hearing, listening, and having done so, revert to rising and falling. But suppose you heard loud sounds, such as the barking of dogs, loud talking or singing. If so, immediately make a mental note two or three times, hearing. Then return to your basic exercise of attending to rising and falling. If you fail to note and dismiss such distinctive sights and sounds as they occur, you may inadvertently fall into reflections about them instead of proceeding with intense attention to rising and falling, which may then become less distinct and clear. It is by such weakened attention that mind-defiling passions breed and multiply. If such reflections do occur, make two or three times the mental note, reflecting, and again take up the contemplation of rising and falling. Should you forget to make a mental note of body, leg or arm movements, then mentally note forgetting, and resume your usual contemplation of the abdominal movements. You may feel at times that breathing is slow or that the rising and falling movements of the abdomen are not clearly perceived. When this happens, and you are in the sitting position, simply carry on the attention to sitting, touching; if you are lying down, lying, touching. While contemplating touching, your mind should not be kept on the same part of the body but on different parts successively. There are several places of touch and at least six or seven should be contemplated.⁴

Basic Exercise IV

            Up to this point you have devoted quite some time to the training course. You might begin to feel lazy after deciding that you have made inadequate progress. By no means give up. Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration and insight, you may doubt the correctness or usefulness of this method of training. In such a circumstance turn to contemplation of the thought, doubtful. Do you anticipate or wish for good results? If so, make such thoughts the subject of your contemplation, anticipating or wishing. Are you attempting to recall the manner in which this training was conducted up to this point? Yes? Then take up contemplation on recollecting. Are there occasions when you examine the object of contemplation to determine whether it is mind or matter? If so, then be aware of examining. Do you regret that there is no improvement in your contemplation? If so, then attend to that felling of regret. Conversely, are you happy that your contemplation is improving? If you are, then contemplate the feeling of being happy. This is the way in which you make a mental note of every item of mental behavior as it occurs, and if there are no intervening thoughts or perceptions to note, you should revert to the contemplation of rising and falling. During a strict course of meditation, the time of practice is from the first moment you wake up until you fall asleep. To repeat, you must be constantly occupied either with the basic exercise or with mindful attention throughout the day and during those night hours when you are not asleep. There must be no relaxation. Upon reaching a certain stage of progress in contemplation you will not feel sleepy in spite of these prolonged hours of practice. On the contrary, you will be able to continue the contemplation day and night.

Summary

            It has been emphasized during this brief outline of the training that you must contemplate on each mental occurrence good or bad, on each bodily movement large or small, on every sensation (bodily or mental feeling) pleasant or unpleasant, and so on. If, during the course of training, occasions arise when there is nothing special to contemplate upon, be fully occupied with attention to the rising and falling of the abdomen. When you have to attend to any kind of activity that necessitates walking, then, in complete awareness, each step should be briefly noted as walking, walking or left, right. But when you are taking a walking exercise, contemplate each step in three sections, up, forward, down. The student who thus dedicates himself to the training during day and night, will be able in not too long a time to develop concentration to the initial stage of the fourth degree of insight (knowledge of arising and passing away)⁵ and onward to higher stages of insight meditation (vipassanā-bhāvanā).

Chapter 4

PART II

Progressive Practice

            When as mentioned above, by dint of diligent practice, mindfulness and concentration have improved, the meditator will notice the pair wise occurrence of an object and the knowing of it, such as the rising and awareness of it, the 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 knows how to distinguish each bodily and mental process: "The rising movement is one process; the knowing of it is another." He realizes that each act of knowing has the nature of "going towards an object." Such a realization refers to the characteristic function of the mind as inclining towards an object, or cognizing an object. One should know that the more clearly a material object is noticed, the clearer becomes the mental process of knowing it. This fact is stated thus in the Visuddhi Magga:

            For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the immaterial states that have that materiality as their object become plain of themselves too (The Path of Purification, translated by Bhikkhu Manamoli).

            When the meditator comes to know the difference between a bodily process and a mental process, should he be a simple man, he would reflect from direct experience thus: "There is the rising and knowing it; the falling and knowing it, and so on and so forth. There is nothing else besides them. 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 them there are none such entities as man or woman. While contemplating one notices 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. But apart from that dual process there is no separate person or being, I or another, man or woman." When such reflections occur, the meditator must note "reflecting, reflecting" and go on observing the rising of the abdomen, and its falling.⁶

With further progress in meditation, the conscious state of an intention is evident before a bodily movement occurs. The meditator first notices that intention. Though also at the start of his practice, he does notice "intending, intending" (for instance, to bend an arm), yet he cannot notice that state of consciousness distinctly. Now, at this more advanced stage, he clearly notices the consciousness consisting of the intention to bend. So he notices first the conscious state of an intention to make a bodily movement; then he notices the particular bodily movement. At the beginning, because of omission to notice an intention, he thinks that bodily movement is quicker than the mind knowing it. Now, at this advanced stage, mind appears to be the forerunner. The meditator readily notices the intention of bending, stretching, sitting, standing, going, and so on. He also clearly notices the actual bending, stretching, etc. So he realizes the fact that mind knowing a bodily process is quicker than the material process. He experiences directly that a bodily process takes place after a preceding intention. Again he knows from direct experience that the intensity of heat or cold increases while he is noticing "hot, hot" or "cold, cold." In contemplating regular and spontaneous bodily movements such as the rising and falling of the abdomen, he notices one after another continuously. He also notices the arising in him of mental images such as the Buddha, an arahat, as well as any kind of sensation that arises in his body (such as itch, ache, heat), with attention directed on the particular spot where the sensation occurs. One sensation has hardly disappeared, then another arises, and he notices them all accordingly. While noticing every object as it arises he is aware that a mental process of knowing depends on an object. Sometimes, the rising and falling of the abdomen is so faint that he finds nothing to notice. Then, it occurs to him that there can be no knowing without an object. When no noticing of the rising and falling is possible one should be aware of sitting and touching or lying and touching. Touching is to be noticed alternatively. For example, after noticing "sitting," notice the touch sensation at the right foot (caused by its contact with the ground or seat). Then, after noticing "sitting," notice the touch sensation at the left foot. In the same manner, notice the touch sensation at several places. Again, in noticing seeing, hearing, the meditator comes to know clearly that seeing arises from the contact of eye and visual object and hearing arises from the contact of ear and sound.

            Further he reflects: "Material processes of bending, stretching and so on, follow mental processes of intending to bend, stretch and so forth." He goes on to reflect: "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 notice: seeing arises through visual objects; hearing through sounds, and also because there are the sense organs, eye, ear, etc., as conditioning factors. Intention and noticing result from previous experiences; feelings (sensations) of all kinds are the consequences of previous karma in the sense that material processes and mental processes take place ever since birth because of previous karma. There is nobody to create this body and mind, and all that happens has causal factors." Such reflections come to the meditator while he is noticing any object as it arises. He does not stop doing so to take time to reflect. While noticing objects as they arise these reflections are so quick that they appear to be automatic. The meditator, then, must note: "Reflecting, reflecting, recognizing, recognizing," and continue noticing objects as usual. After having reflected that material processes and mental processes being noticed are conditioned by the previous processes of the same nature, the meditator reflects further that body and mind in the former existences were conditioned by the preceding causes, that in the following existences body and mind will result from the same causes, and apart from this dual process there is no separate "being" or "person," only causes and effects taking place. Such reflections must also be noticed and then contemplation should go on as usual.⁷ Such reflections will be many in the case of persons with a strong intellectual bent and less in the case of those with no such bent. Be that as it may, energetic noticing must be made of all these reflections. Noticing them will result in their reduction to a minimum, allowing insight to progress unimpeded by an excess of such reflections. It should be taken for granted that a minimum of reflections will suffice here.

            When concentration is practiced in an intensive manner, the meditator may experience almost unbearable sensations, such as itching, aches, heat, dullness and stiffness. If mindful noticing is stopped, such sensations will disappear. When noticing is resumed, they will reappear. Such sensations arise in consequence of the body's natural sensitivity and are not the symptoms of a disease. If they are noticed with energetic concentration they fade away gradually.

            Again, the meditator sometimes sees images of all kinds as if seeing them with his own eyes; for example, the Buddha comes into the scene in glorious radiance; a procession of monks in the sky; pagodas (dagobas) and images of the Buddha; meeting with beloved ones; trees or woods, hills or mountains, gardens, buildings; finding oneself face to face with bloated dead bodies or skeletons; swelling of one's body, covered with blood, falling into pieces and reduced to a mere skeleton, seeing in one's body the entrails and vital organs and even germs; seeing the denizens of the hells and heavens. These are nothing but creatures of one's imagination sharpened by intense concentration. They are similar to what one comes across in dreams. They are not to be welcomed and enjoyed, nor need one be afraid of them. These objects seen in the course of contemplation are not real; they are mere images or imaginations, whereas the mind that sees those objects is a reality. But purely mental processes, unconnected with fivefold sense impressions, cannot easily be noticed with sufficient clarity and detail. Hence principal attention should be given to sense objects which can be noticed easily, and to those mental processes which arise in connection with sense perceptions. So whatever object appears, the meditator shall notice it, saying mentally, "seeing, seeing" until it disappears. It will either move away, fade away or break asunder. At the outset, this will take several noticings, say about five to ten. But when insight develops, the object will disappear after a couple of noticings. However, if the meditator wishes to enjoy the sight, or to look closely into the matter, or gets scared of it, then it is likely to linger on. If the object be one induced deliberately, then through delight it will last a long time. So care must be taken not to think of or incline towards extraneous matters while one's concentration is good. If such thoughts come in, they must be instantly noticed and dispelled. In the case of some persons they experience no extraordinary objects or feelings and, while contemplating as usual, become lazy. They must notice this laziness thus: "lazy, lazy," until they overcome it. At this stage, whether or not the meditators come across extraordinary objects of feelings they know clearly the initial, the intermediate and the final phases of every noticing. At the beginning of the practice, while noticing one object, they had to switch onto a different object that arose, but they did not notice clearly the disappearance of the previous object. Now, only after cognizing the disappearance of an object, they notice the new object that arises. Thus they have a clear knowledge of the initial, the intermediate and the final phases of the object noticed.

            At this stage when the meditator becomes more practiced he perceives in every act of noticing that an object appears suddenly and disappears instantly. His perception is so clear that he reflects thus: "All comes to an end; all disappears. Nothing is permanent; it is truly impermanent." His reflection is quite in line with what is stated in the Commentary to the Pāḷi Text: "All is impermanent, in the sense of destruction, nonexistence after having been." He reflects further: "It is through ignorance that we enjoy life. But in truth, there is nothing to enjoy. There is a continuous arising and disappearing by which we are harassed ever and anon. 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." His reflection agrees with the commentarial statement: "What is impermanent is painful, painful in the sense of terror; painful because of oppression by rise and fall." Again, experiencing severe pains he reflects thus: "All is pain, all is bad." This reflection agrees with what the Commentary states: "He looks on pain as a barb; as a boil; as a dart." He further reflects: "This is a mass of suffering, suffering that is unavoidable. Arising and disappearing, it is worthless. One cannot stop its process. It is beyond one's power. It takes its natural course." This reflection is quite in agreement with the Commentary; "What is painful is not self, not self in the sense of having no core, because there is no exercising of power over it." The meditator must notice all these reflections and go on contemplating as usual.

            Having thus seen the three characteristics by direct experience, the meditator, by inference from the direct experience of the objects noticed, comprehends all the objects not yet noticed as being impermanent, subject to suffering, and without a self.

            In respect of objects not personally experience, he concludes: "They too are constituted in the same way: impermanent, painful and without a self." This is an inference from his present direct experience. Such a comprehension is not clear enough in the case of one with less intellectual capacity or limited knowledge who pays no attention to a reflection but simply goes on noticing objects. But such a comprehension occurs often to one who yields to reflection, which, in some cases, may occur at every act of noticing. Such excessive reflecting, however, is an impediment to the progress of insight. 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 noticing of objects, the meditator must, however, also notice these reflections if they occur, but he should not dwell on them.

            After comprehending the three characteristics, the meditator no longer reflects but goes on with noticing those bodily and mental objects which present themselves continuously. Then at the moment when the five mental faculties, namely, faith, energy, mindfulness, concentration, and knowledge, are properly balanced, the mental process of noticing accelerates as if it becomes uplifted, and the bodily and mental processes to be noticed also arise much quicker. 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 that quick succession of varied experiences if he attempts to notice them by name. Noticing has here to be done in a general manner, but with mindfulness. At this stage one need not try to notice details of the objects arising in quick succession, but one should notice them generally. If one wishes to name them, a collective designation will be sufficient. If one attempts to follow them in a detailed manner, one will get tired soon. The important thing is to notice clearly and to comprehend what arises. At this stage, the usual contemplation focused on a few selected objects should be set aside and mindful noticing should attend to every object that arises at the six sense doors. Only when one is not keen on this sort of noticing, then one should revert to the usual contemplation.

            Bodily and mental processes are many times swifter than a wink of an eye or a flash of lightning. Yet, if the meditator goes on simply noticing these processes he can fully comprehend them as they happen. Then mindfulness becomes 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 and singly. Therefore, the meditator then believes: "Bodily and mental processes are very swift indeed. They are as fast as a machine or an engine. And yet, they all can be noticed and comprehended. Perhaps there is nothing more to know. What is to be known has been known." He believes so because he knows by direct experience what he has not even dreamt of before.

            Again, as a result of insight, a brilliant light will appear to the meditator. There arises also in him rapture, causing "goose flesh," falling of tears, tremor in the limbs. It produces in him a subtle thrill and exhilaration. He feels as if on a swing. He even wonders whether he is just giddy. Then, there arises tranquility 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 in being able to attend to any object desired; they are wieldy in being able to attend to an 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 noticed, the mind remains tranquil for a long time. There arise in him thoughts like these: "Verily, the Buddha is omniscient. Truly, the body-and-mind process is impermanent, painful and without self." While noticing objects he comprehends lucidly the three characteristics. He wishes to advise others to practice 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 his former experiences. So he wishes to communicate his feelings and experiences to others. There arises further 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 notice them accordingly: "Brilliant light, faith, rapture, tranquility, happiness and so on." When there is brightness, one should notice it as "bright," until it disappears. Similar acts of noticing should be made in the other cases too. When brilliant light appears, at the beginning one tends to forget noticing and enjoys seeing the light. Even if the meditator applies mindful noticing to 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 such phenomena and one will continue to notice them clearly until they disappear. Sometimes the light is so brilliant that one finds it difficult to make it vanish by the mere act of noticing it mindfully. Then one should cease to pay attention to it and turn energetically to the noticing of any object that arises in one's body. 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. While concentration is intense, not only a brilliant light but also several other extraordinary objects arise and may continue if one inclines to one or the other of them. If such inclination happens to arise, the meditator must notice it quickly. In some cases, even if there is no such inclination towards any object in particular, faint objects appear one after the other like a train of railway carriages. The meditator should then respond to such visual images simply by "seeing, seeing," and each object will disappear. When the meditator's insight becomes weaker, the objects may become more distinct. Then, each of them must be noticed until the whole train of objects disappears finally.

            One must recognize the fact that cherishing an inclination towards such phenomena as a brilliant light, and being attached to them, is a wrong attitude. The correct response that is in conformity with the path of insight is to notice these objects mindfully and with detachment until they disappear.¹⁰ When the meditator continues to apply mindfulness to body-and-mind, his insight will grow in clarity. He will come to perceive more distinctly the arising and disappearing of the bodily and mental processes. He will come to know that each object arises at one place and on the very place it disappears. He will know that the previous occurrence is one thing and the succeeding occurrence is another. So, at every act of noticing, he comprehends the characteristics of impermanence, painfulness and egolessness. After thus contemplating for a considerable time, he may come to believe: "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 relax at this stage, but go ahead with his practice of noticing the bodily and mental processes continuously for a still longer time.¹¹

            With the improvement of practice and when knowledge becomes more mature, the arising of the objects is no longer apparent to the meditator; he notices only their ceasing. They pass away swiftly. So also do the mental processes of noticing them. For instance, while noticing the rising of the abdomen, that movement vanishes in no time. And in the same manner vanishes the mental process of noticing that movement. Thus it will be clearly known to the meditator that both the rising and the noticing vanish 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 noticing of an object and the knowledge of its ceasing occur in quick succession. Some meditators perceive distinctly three phases: noticing an object, its ceasing, and the passing away of the consciousness that cognizes 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 noticing that dissolution.

            When a meditator can clearly notice 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 vanishing. At this stage he is likely to feel that his contemplation is not up to the mark. But in fact, it is not so. 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. As a matter of fact, it is the manifestation of the progress of insight. At the beginning, it is features that are clearly noticed first, but now their ceasing is noticed first, because of the progress. Only on repeated reflection, features appear again, but if they are not noticed the fact of dissolution reappears to remain. So one comes to know by direct experience the truth of the wise saying: "When a name or designation arises, a reality lies hidden; when a reality reveals itself, a name or designation disappears."

            When the meditator notices the objects clearly, he thinks that his noticings are not close enough. In fact, the 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 notices 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 contemplating the occurrences at one of the six sense doors.

            If the meditator extends his contemplation over the whole body, as usual, beginning with the noticing of the rising and the falling of the abdomen, he will soon gain momentum, and then he should continue noticing touching and knowing, or seeing and knowing, or hearing and knowing and so on, as one or the other occurs. While so doing, if he feels that he is either restless of tired, then he should revert to noticing the rising and falling of the abdomen. After some time, when he gains momentum, he should notice any object that arises in the whole body.

            When he can contemplate well in such a spread out manner, even if he does not notice an object with vigor, 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 vanishing is so swift that they feel their eyesight is getting poorer or they are giddy. It is not so. They are simply lacking the power of cognition to notice what happens before and after, with the result that they do not see the features or forms. At such a time, they should relax and stop contemplating. But the bodily-and mental processes continue to appear to them, and consciousness of its own accord, continues to notice them. The meditator may decided to sleep, but he does not fall asleep; and yet he remains fit and alert. He need not worry about the loss of sleep, because on this account he will not feel unwell or fall ill. He should go ahead with noticing energetically and he will feel that his mind is quite capable to perceive the objects fully and clearly.

            When engaged in noticing continuously both the dissolution of the objects and the act of knowing it, he reflects: "Even for the wink of an eye or a flash of lightning nothing lasts. One did not realize this before. As it cased and vanished in the past so will it cease and vanish in the future." One must notice such a reflection.¹² Besides, in the midst of contemplations, 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 the arisings. Fearful it is to feel that in the absence of real features and forms the arisings 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 vanishing always. Fearful indeed it is to be old, to die, to experience sorrow, lamentation, pain, grief and despair." Such reflection should be noticed and then dismissed.

            Then the meditator sees noting to depend on and becomes as it were 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 of his is a sign of the progress of insight. It is nothing more than being unhappy at the awareness of fearfulness. He must notice such a reflection and as he continues to notice objects as they arise, one after another, this unhappy feeling will disappear soon. However, if he fails to contemplate 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.¹³

            Again in the midst of noticing 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 efforts 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 like-wise be noticed.¹⁴

            Then, one tends to feel that body-and-mind as the object and the consciousness of noticing it are very crude, low or worthless. By noticing 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 noticing all that arises in his body and mind he is getting disgusted with it. Although he cognizes clearly their dissolution by a series of good noticings he is no longer alert and bright. His contemplation is associated with disgust. So he becomes lazy to contemplate. But nevertheless he cannot refrain from contemplating. For example, it is like one who feels disgusted at every step when he has to walk on a muddy and dirty path and yet he cannot stop going. He cannot help but go on. At this time, he sees the human abode 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 or multimillionaire. He has the same feelings towards the celestial abodes.¹⁵

            When through this knowledge he feels disgusted with regard to every formation noticed, there will arise in him a desire to forsake these formations or be delivered from them.¹⁶ Seeing, hearing, touching, reflecting, standing, sitting, bending, stretching, noticing-he wishes to get rid of them all. He should notice this wishing. He now longs for the liberation from bodily and mental processes. He reflects: "Every time I notice them, I am meeting with repetitions, which are all bad. I had better stop noticing them." He should take notice of such a reflection.

            Some meditators, when so reflecting, actually stop noticing the formations. Although they do so, the formations do not stop taking place, namely, rising, falling, bending, stretching, intending and so on. They go on as ever. Noticing of the distinct formations also continues. So reflecting thus, he feels pleased: "Although I stop noticing the body-and-mind, formations are taking place all the same. They are arising, and consciousness of them is there, by itself. So liberation from them cannot be achieved by mere stopping to notice them. They cannot be forsaken in this way. Noticing them as usual, the three characteristics of life will be fully comprehended and then no heed being given to them, equanimity will be gained. The end of these formations, nirvana, will be realized. Peace and bliss will come." So reflecting with delight, he continues to notice 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 meditation they gain momentum and at that time usually various painful feelings arise in some cases. This need not cause despair. It is only the manifestation of the characteristic inherent in this mass of suffering, as stated in the Commentary thus: "Seeing the five aggregates as painful, as a disease, a boil, as a dart, a calamity, an affliction, etc." If such painful feelings are not experienced, one of the forty characteristics of impermanence, suffering or no-self¹⁷ will be apparent at every noticing. Although the meditator is properly noticing he feels that he is not doing well. He thinks that the consciousness of noticing and the object noticed 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. 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. But he should not despair. All this happens because he has come to realize 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 notice the formations energetically, his mind will gradually become composed and bright. In the end his restless feelings will disappear totally.¹⁸

            When the "knowledge of equanimity about formations" becomes mature, the mind will be very clear and able to notice the formations very lucidly. Noticing runs smoothly as if no effort is required. Subtle formations, too, are noticed without effort. The true characteristics of impermanence, pain and no-self are becoming evident without any reflection. Attention is directed to a particular spot at any part of the body wherever a sensation occurs, but the feeling of touch is as smooth as that of cotton. Sometimes, the objects to be noticed in the whole body are so many that noticing has to be accelerated. Both body and mind appear to be pulling upwards. The objects being noticed become sparse and one can notice them easily and calmly. Sometimes the bodily 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 like a clear sky. These marked experiences, however, do not influence him excessively. He is not overjoyed. But he still enjoys them. He must notice this enjoyment. He must also notice rapture, serenity and bright light. If they do not vanish when being noticed, he should pay no heed to them and notice any other object that arises.

            At this stage, he becomes satisfied with the knowledge that there is no I, mine, he or his, and that only formations arise; formations only, are cognizing formations. He also finds delight in noticing the objects one after another. He is not tired of noticing the objects one after another. He is not tired of noticing them for a long time. He is free from painful feelings. So whatever posture he chooses he can retain it long. Either sitting or lying he can go on contemplating for two or three without experiencing any discomfort, spending his time tirelessly. Intending to contemplate for a while, he may go on for two or three hours. Even after that time his posture is as firm as before.

            At times formations arise swiftly and he is noticing them well. Then he may become anxious as to what would happen to him. He should notice such an anxiety. He feels he is doing well. He should notice this feeling. He looks forward to the progress of insight. He should notice this anticipation. He should notice steadily whatever arises. He should not put forth a special effort nor relax. In some cases, because of the anxiety, joy, attachment or anticipation, noticing becomes lax and retrogressive. Some who think that the goal is very near contemplate with great energy. While doing so, noticing becomes lax and retrogression sets in. This happens because a restless mind cannot concentrate properly on formations. So when noticing is in good swing the meditator must go on steadily; that means he should neither relax nor put forth special effort. If he does go on steadily, he will rapidly gain insight into the end of all the formations and realize nirvana. 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. Heed must be paid also to noticing whatever arises at all the six sense doors. However, when noticing is going on smoothly and calmly, contemplation in such a spread out manner is not possible. So this manner of noticing should begin with the gaining of the momentum in contemplation until it becomes smooth and calm.

            If the meditator begins either with the rising and falling of the abdomen or with any other bodily and mental object, he will find that he is gaining momentum. And then the noticing will go on of its own accord smoothly and calmly. It will appear to him that he is watching with ease the ceasing and vanishing of the formations in a clear manner. At this point, his mind is quite free from all the defilements. 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 cognizes. With six kinds of equanimity described in the Texts he notices all the formations. He is not even aware of the length of time he is engaged in contemplation. 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 noticing to it. A steady contemplation will achieve smooth progress again. 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. Hence it is not good for a pupil who meditates under the guidance of a teacher to get acquainted with these stages before meditation begins. But for the benefit of those who have to practice without the guidance of an experienced teacher, these stages have been indicated here.

            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 entry 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 realize nirvana.

How Nirvana is Realized

            The ups and downs of insight knowledge occurring in the aforesaid manner are comparable to a bird let loose from a sea-going ship. In ancient times the captain of a sea-going ship, finding it difficult to know whether the ship was approaching land, released a bird that he had taken with him. The bird flies in all four directions to look for a shore. Whenever it cannot find any land, it comes back to the ship. As long as insight knowledge is not mature enough to grow into path and fruition knowledge and thereby attain to the realization of nirvana, it becomes lax and retarded, just as the bird returns to the ship. When the bird sees land, it flies on in that direction without returning to the ship. Similarly, when insight knowledge is mature, on having become keen, strong and lucid, it will understand one of the formations, at one of the six sense doors, as being impermanent or painful or without self. That act of noticing any one characteristic out of the three which has a higher degree of lucidity and strength in its perfect understanding, becomes faster and manifests itself three of four times in rapid succession. Immediately after the last consciousness in this series of accelerated noticing has ceased, magga and phala (path and fruition) arises, realizing nirvana, the cessation of all formations.

            The acts of noticing are now more lucid than the previous ones immediately before the realization. After the last act of noticing, the cessation of the formations and realization of nirvana become manifest. That is why those who have realized nirvana would say:

            The objects noticed and the consciousness noticing, them case 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 one is holding 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 suddenly 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 realizing the cessation of formations is, however, 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 realization of magga-phala-nirvana. Those who are well-informed know that the cessation of the formations is nirvana, and the realization of cessation and bliss is maggaphala. They would say inwardly: "I have now realized nirvana and have attained sotāpatti maggaphala." Such a clear knowledge is evident to one who has studied the scriptures or heard sermons on this subject.¹⁹

            Some meditators review defilements-those already abandoned and those remaining to be abandoned. After having reviewed in this way, they still continue the practice of noticing bodily and mental processes. While doing so, the bodily and mental processes, however, appear to be coarse. Both the arising and the passing away of the processes are clearly evident to the meditator. And yet the meditator nor feels as if his noticing is lax and has regressed. As a matter of fact he has come back to the knowledge of arising and passing away. It is true, his noticing has become lax and regressed. Because he has come back 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 encumbrance; 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 vigor he can again notice the bodily 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 the 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. In 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 realization of sotāpatti maggaphala.

            One who has attained the knowledge of path and fruition is aware of the distinct change of his temperament and mental attitude and feels that his life has changed. His faith or trustful confidence in the three sacred gems becomes very strong and firm. 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 distinct manner although he endeavors to do so right after the attainment of magga-phala. However, 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 hearts' content is understandable.

Fruition Knowledge (Phala-ñāṇa)   If one who has attained magga-phala wishes to attain the knowledge of fruition (phala-ñāṇa) and nirvana once again, he must direct his mind towards that goal and again attend to noticing mindfully the bodily 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 bodily and mental processes, will forthwith achieve the "knowledge of arising and passing away," followed soon by the other progressive stages of insight, up to the "knowledge of equanimity about formations." When this knowledge matures, the cessation of formations, nirvana, is reached with the resultant "knowledge of fruition." This knowledge lasts just a moment to one who has not previously made a resolve on its duration; but it may sometimes last a little longer. But in the case of those who had made a prior resolve on its duration, the "knowledge of fruition" lasts longer, say the whole day or night, or as long as the time resolved, as stated in the Commentaries. 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 noticings, 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 nirvana. Nirvana is a dhamma entirely liberated from the bodily and mental process and all mundane notions. Therefore, during the experiencing of fruition knowledge there arises no awareness of one's bodily and mental processes and of this world, nor of any other mundane sphere. One is absolutely free from the entire mundane sphere. One is absolutely free 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 to once in him the awareness of thoughts relating to the cessation of the formations or the objects of sight, hearing, etc. Then the normal contemplation returns or buoyant feeling or reflection. At the beginning the formations appear to him to be coarse and his noticings are not vigorous enough. But in the case of those who are strong in insight, their contemplation runs as smoothly as ever.

            A note of warning may be given here. The meditator should make a prior resolve on the speedy entrance into fruition knowledge and the duration of it. He should not turn his attention to a resolve once he has started to notice the bodily and mental processes. Before the maturity of insight is achieved, while he is doing very well in noticing the formations, he may experience "gooseflesh," yawning, trembling and sobbing, and lose the momentum of contemplation. While the acts of noticing are gaining strength, he may look forward to the goal and thereby loosen the grip on his contemplation. But he should not think of anything else than his contemplation and if he does so unwittingly, he must notice the extraneous thought. Some attain to fruition knowledge only after several losses of the momentum in their acts of noticing. 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 of the meditators pass through the stages of the knowledge of fearfulness, misery, disgust, desire of deliverance and consequently have no clear view of them. So, one wishing to review them should review each of them for a fixed time. For example, for half an hour or one hour one should pay heed only to the arising and passing away of the objects, 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. On the expiration of the time fixed, the next higher knowledge will arise by itself. If it does not, he 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 noticing, knowledge of disgust will set in. Then next stage must then be thought of: knowledge of desire for deliverance. Seized with an ardent desire to be delivered from the formations, he should aspire to the relevant knowledge, and soon that knowledge will come, after some effort. When one inclines towards the next higher stage, one will experience pains, wish to change postures and become disturbed by a feeling of dissatisfaction, but will gain knowledge of reobservation. 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 reobservation. In this way, one will find that during the stipulated time, while one is noticing, 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.

How to Attain to the Higher Paths (Maggas)

            When the meditator gets full satisfaction from the exercises to attain speedily the fruition knowledge of the first path, as 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, having determined 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, notice the bodily and mental processes. The advantage of the determination of a definite period is that he can easily attain again the fruition knowledge of the path already acquired, if he so wishes. 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 for him to attain again the fruition knowledge of the lower path. In that event, if one finds that he cannot as yet attain to the higher path nor go back to the fruition knowledge of the lower path, he 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 that one makes while striving for the recurrence of fruition knowledge, but the same as the progress one makes in practicing contemplation for the lower path. Brilliant light or shapes may appear as in the case of the earlier stage of knowledge of arising and passing away. One may experience pain. Distinct arising and passing away of the bodily and mental processes occurs. Although it does not take long to regain the "knowledge of equanimity about formations" while one as 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 broad. 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 noticings of the formations having appeared, the realization of the cessation of the formations comes with the attainment of the higher path and fruition. Then will come to him the "knowledge of reviewing." He will later return to the stage of "knowledge of arising and passing away" with a very clear mental process. This is the description of the progress of insight leading to the attainment of sakadāgāmi magga, the path of the once-returner.

            Again, if one ardently wishes to attain to the third path, anāgāmi 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 to the higher path come. May I attain the higher path and fruition." And he must begin contemplating on body and mind as usual. He begins with "knowledge of arising and passing away," but soon he will 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 anāgāmi or non-returner.

            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 he must begin to contemplate the bodily and mental processes as usual. This is the only way, as stated in the Satipaṭṭhāna Sutta. Beginning with "knowledge of arising and passing away," soon "knowledge of equanimity about formations" will be attained. If insight is not yet mature, it will tarry. When it does mature, then the meditator will attain to the cessation of formations with the realization of the final arahatta magga.

            In the foregoing paragraphs, the words to the effect that the progress of insight will end up in the realization of the knowledge of the paths and fruitions (maggaphala-ñāṇa) refer only to those who have gained maturity in the fulfillment of pāramitas (perfections). Those who have not yet developed pāramitas fully will come to a standstill at the "knowledge of equanimity about formations." An important point to be noted 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 difficult to reach the third path for a long time. The reason is that both of the attainers of the first path and the second path are well practiced in the observance of virtue (sīla) or, in other words, they are the paragons of virtue. In the case of the attainer of the third path, he must have also fully developed concentration (samādhi). Therefore, he is not able to attain the third path easily in that he has to strive hard to develop concentration. Be that as it may, without utmost effort to develop one's powers, nobody can possibly know whether he is able to attain this path or that path. In some cases, the attainment of a path comes only after a long time, and because one has to strive that long it must not be assumed that one has not yet fully developed pāramitas. Again, the present effort can lead to the fulfillment of pāramitas, getting nearer to maturity. So, one should not waste one's time by weighing in his mind the matter of one's having the pāramitas or not.

            The meditator should bear in mind the following undeniable point and put forth utmost effort to achieve his aspiration.

            Even the development of pāramitas is not possible without effort. Granted that one has fully developed pāramitas, he cannot possibly attain any path without effort. Such a person can attain a path easily and speedily if he puts forth effort. If he has developed pāramitas to an appreciable extent, his effort will lead to its maturity and consequently he can attain the path he aspires to. At the least, he 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 the attainment of magga-phala-nirvana, which is the highest goal of vipassanā (insight) meditation, they will be well advised to practice by the aforesaid way the contemplations of body, feeling, consciousness and mental objects, called otherwise satipaññhāna meditation. It is, in fact, a "must" for them.

A Special Note

            The technique of insight meditation outlined in this treatise is quite sufficient for persons of fair intelligence. Such persons, having read it, should practice these contemplations with firm faith, keen desire and great diligence, in a methodical manner, and they can be sure of progress. It must, however, be pointed out that the details of the experiences and the progressive stages of insight gone through by meditators cannot possibly be described in full in this short treatise. There still remains much that is worthy of description. On the other hand, what has been described here is not experienced in to by every meditator. There are bound to be differences according to one's capabilities and pāramitas. Again, one's faith, desire and diligence do not remain constant always. Furthermore, a meditator, having no instructor and being entirely dependent on book knowledge, will be as cautious and hesitant as a traveler who has never been on a particular journey. Therefore, it is obviously not very easy for such a person to attain the paths, fruitions and nirvana (magga-phala-nivana) if he goes on striving without a teacher to guide and encourage him. This being so, one who is really keen to meditate until he attains his goal, magga-phala-nirvana, must find out a teacher who is fully qualified by his own attainments to guide him all along the way from the lowest stage of insight to the highest knowledges of path, fruition and reviewing. This advice is quite in accord with what is stated in the Nidāna Vagga, Samyutta Nikāya: "A teacher should be sought for knowledge about decay and death as it really is." Should anybody be obsessed with pride-"I am an extraordinary man. Why should I learn from anyone?"-he will be well advised to do away with such pride, as Poṭṭhila Mahāthera did.

            In the course of contemplation, bearing in mind the following advice of the Buddha, one should go all out to win the goal.

No slacker nor the man of puny strength
May win nirvana, freedom from all ill.
And this young brother, yea, this peerless man
Bears the last burden, Māra's conqueror.

(The Book of Kindred Sayings)

NOTE

1. The eight Uposatha precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after twelve o'clock noon, (7) dance, song, music, shows (attendance and performance), the use of perfumes, ornaments, etc., and (8) luxurious beds.

2. There are four noble individuals (ariya-puggala). They are those who have obtained a state of sanctity:

a. The stream-winner (sotāpanna) is one who has become free from the first three of the ten fetters which bind him to the sensuous sphere, namely, personality belief, skeptical doubt, and attachment to mere rules and rituals.

b. The once-returner (sakadāgāmi) has weakened the fourth and fifth of the ten fetters, sensuous craving and ill will.

c. The non-returner (anagami) becomes fully free from the above-mentioned five lower fetters and is no longer reborn in the sensuous sphere before reaching nirvana.

d. Through the path of holiness one further becomes free of the last five fetters: craving for fine material existence (in celestial worlds), craving for immaterial (purely mental) existence, conceit, restlessness, ignorance.

3.   The thirty-two parts of the body, as used in body contemplation, are: head hair, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidney, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, stomach, excrement, bile, phlegm, pus, blood, sweat, lymph, tears, serum, saliva, nasal mucus, synovial fluid, urine, brain.

4.   Some of these points where the touch sensation may be observed are: where thigh and knee touch, or the hands placed together, or finger to finger, thumb to thumb, closing of the eyelids, tongue inside the mouth, lips touching when mouth is closed.

5.   Taruna-udayabbaya-ñāṇa. On the degrees of insight knowledge, see The Progress of Insight by The Ven. Mahāsī Sayādaw (publ. by The Forest Hermitage, Kandy, Ceylon).

6.   The preceding section describes the "analytical knowledge of body and mind" (nāmarūpaparic-cheda-ñāṇa), belonging to the "Purification of View."

7.   The preceding section refers to "knowledge by discerning conditionality" (paccaya-pariggaha-ñāṇa), belonging to the "Purification by Over-coming Doubt."

8.   The preceding paragraphs refer to the "knowledge of comprehension."

9.   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, i.e., 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."

10. This refers to "purification by knowledge and wisdom of what is path and not-path."

11. Reference is here to the "final knowledge of rise and fall."

12. "Knowledge of dissolution."

13. "Knowledge of fearfulness."

14. "Knowledge of misery."

15. "Knowledge of disgust."

16. "Knowledge of desire for deliverance."

17. There are ten characteristics of impermanence, twenty-five of suffering and five of no-self.

18. This refers to "Knowledge of re-observation (or reflection)."

19. At the suggestion of the Venerable Author, the following two references are here quoted, in explanation of the stages in the realization of nirvana, on the paths of stream-entry, once-returning, etc.:

a. "'One who sees nirvana, which merges in the deathless (in the sense of the end) realizes it ......'

            "The seeing of nirvana, at the moment of the first path is realizing as seeing (dassana). At the other path moments it is realizing as developing (bhāvanā)."

b. "..... Suppose a man who can see is traveling along a path on a cloudy night. The path is obscured by the darkness. Lightning flashes and dispels the dark. 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. 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......"

APPENDIX

            Following is a concise excerpted translation from the Pāḷi of the Mahā Satipaṭṭhāna Sutta accompanied by a commentary from the author, Mahāsī Sayādaw. This is offered as an expanded aid in this meditational technique, a reference to the source from which all Satipaṭṭhāna meditations arose, the words of the Buddha.

Techniques of Meditation

            The Mahā Satipaṭṭhāna Sutta states:

·          "And moreover, bhikkhus, a brother, when he is walking, is aware of it thus: 'I walk'; or when he is standing, or sitting, or lying down, he is aware thereof."

·          "And moreover, bhikkhus, a brother, whether he departs, or returns, whether he looks at or looks     away from, whether he has drawn in or stretched out (his limbs), whether he has donned under robe, over robe, or bowl, whether he is eating, drinking, chewing, savoring, or whether he is obeying the calls of nature-is aware of what he is about. In going, standing, sitting, sleeping watching, talking, or keeping silence, he knows what he is doing."

·          "And moreover, bhikkhus, a brother reflects upon this very body, however it be placed or disposed, with respect to its fundamentals [i.e., the four elements]."

·          "Herein, O bhikkhus, is a brother, when affected by a feeling of pleasure, aware of it, reflecting, 'I feel a pleasurable feeling.' So, too, is he aware when affected by a painful feeling."

      "Herein, O bhikkhus, a brother, if his thought be lustful, is aware that it is so, or his thought be free from lust, is aware that it is so."

·          "Herein, O bhikkhus, a brother, when within him is sensuous desire, is aware of it, reflecting, 'I have within me sensuous desire.'"

            In consonance with these teachings of the Buddha, it has been stated in colloquial language thus: "rising" while the abdomen is rising; "falling" while the abdomen is falling; "bending" while the limbs are stretching; "wandering" while the mind is wandering; "thinking, reflecting," or "knowing" while one is so engaged; "feeling stiff, hot," or "in pain" while one feels so; "walking, standing, sitting," or "lying" while one is so placed.

            Here it should be noted that walking and so on are stated in common words instead of "being aware of the inner wind element manifesting itself in the movement of the limbs," as is stated in the Pāḷi texts.

Rising and Falling Movement of the Abdomen

            It is quite in agreement with the Buddha's teachings to contemplate on the rising and falling movement of the abdomen. Such rising and falling is a physical process (rūpa) caused by the pressure of the wind element. The wind element is comprised in the corporeality group of the five aspects of the physical and mental phenomena of existence (khandha); in the tactile object of the twelve bases (āyatana); in the body impression of the eighteen elements (dhātu); in the wind element of the four material elements (mahā-bhūta); in the truth of suffering of the four noble truths (sacca); corporeality group, a tactile object, a body impression and truth of suffering are certainly objects for insight contemplation. Surely they are not otherwise. The rising and falling movement of the abdomen is, therefore, a proper object for contemplation, and while so contemplating, being aware that it is but a movement of the wind element, subject to the laws of impermanence, suffering and unsubstantiality, is quite in agreement with the Buddha's discourses on khandhas, āyatanas, dhātus and saccas.

            While the abdomen is rising and falling the pressure and movement experienced thereby is manifestation of the wind element which is tactile, and perceiving that rightly as such is quite in consonance with what the Buddha taught as briefly shown below.

·          "Do ye apply your mind thoroughly, brethren, to body and regard it in its true nature as impermanent."

·          "Brethren, when a brother sees the body which is impermanent, as impermanent, this view of his is the right view."

·          "Herein, O bhikkhus, a brother reflects: 'Such is material form, such is its genesis, such its passing away."

·          "Do ye apply your minds thoroughly, brethren, to the tactile objects and regard their true nature as impermanent."

·          "Brethren, when a brother sees tactile objects which are impermanent, this view of his is the right view."

·          "But by fully knowing, by comprehending, by detaching himself from, by abandoning the tactile objects, one is capable of extinguishing ill."

·          "In him that knows and sees tactile objects as impermanent, ignorance vanishes and knowledge arises."

·          "Herein, O bhikkhus, a brother is aware of the organs of touch and tangibles."

·          "Whatever is an internal element of motion, and whatever is an external element of motion, just these are the element of motion. By means of perfect intuitive wisdom it should be seen of this as it really is, thus: This is not mine, this I am not, this is not my self."

            Thus it will be seen that the contemplation of the rising and the falling movement of the abdomen is in accord with the above discourses and also with the Mahāsatipaṭṭhāna Sutta (Dhātumanasikāra Pabba-Attention to Elements.)

            Again, the wind element that causes the movement and pressure of the abdomen, comprised in the corporeality group, is the truth of suffering.

"And what, monks, is the truth about ill? ill, it should be said, is the fivefold factor of grasping."

"Monks, ill, as a truth, is to be fully understood."

Starting with Materiality

            An insight meditator should start with materiality, which is more easily discernible than mentality.

"But one whose vehicle is insight discerns the four elements."

"And as regards those phenomena that are amenable to comprehension a beginning should be made by comprehending those among them that are obvious and easily discernible by the individual [meditator]."

"Insight meditation begins with what is discernible. So a beginning should be made by comprehending those that are discernible. But later what is not easily discernible must somehow be made discernible and comprehended."

            Depending also on the aforesaid commentarial and sub commentarial statements, instructions are given to the meditators to begin with the rising and falling movement of the abdomen with a view to facilitating their meditation. However, when concentration has been developed, contemplation should be made on whatever arises at all the six sense doors. Instructions to this effect are also given to the meditators. As instructed, the meditators can very well carry on with their contemplation. Therefore, no doubt should be entertained whether it will be sufficient to contemplate only on the rising and falling movement of the abdomen.

Contemplation on the Arising at the Six Sense Doors

            Although contemplation must be made on whatever arises at all the sense doors, it must not be accompanied by thoughts about it. Only bare attention is to be paid to what arises at one or the other of the six sense doors.

"He who for things he sees no passion breeds, But mindful, clear of head, can suffer sense, With uninflamed heart, nor staying clings."

"He who for things he hears, or smells, or tastes, Or for things touched and felt no passion breeds, But mindful, clear of head, can suffer sense, With uninflamed heart, nor staying clings."

            Contemplating on the rising and falling of the abdomen, one who knows its pressure and movement is "he who for things he felt no passion breeds, but mindful, clear of head, can suffer sense."

"Brethren, the all is to be fully known. What all, brethren, is to be fully known? The eye, brethren, is to be fully known, visual objects are to be fully known, eye consciousness is to be fully known, eye contact is to be fully known, that weal or woe or neutral state experienced, which arises owing to eye contact-that also is to be fully known. Ear is to be fully known, sounds are to be fully known ... nose .... scent .... tongue ..... savors ... body is to be fully known, things tangible are to be fully known .... mind is to be fully known, mind states are to be fully known ...."

            In the above passage "fully known" means the awareness of the material and mental arisings at the six sense doors. The awareness of the rising and falling movement of the abdomen is comprised in "things tangible are to be fully known."

"Brethren, the eye is to be comprehended, visual objects are to be comprehended, body is to be com- prehended, things tangible are to be comprehended, mind is to be comprehended, mind states are to be comprehended."

Insight Meditations Without Prior Jhāna Development.

            It is possible to begin straightaway with insight (vipassanā) meditation without having previously developed full concentration in knowledge (jhāna) meditation.

"Herein, some persons contemplate on the five aggregates of clinging as impermanent and so on without having previously developed tranquility. This contemplation is insight meditation."

            This commentarial statement shows that it is possible to start with insight meditation without having striven to achieve access and full concentration. It has been stated that one whose vehicle is insight discerns four elements, which also goes to show this possibility. Besides, of the twenty-one parts of Mahāsatipaṭṭhāna Sutta, all except those dealing with mindfulness of breathing, the reflection on the repulsiveness of the body and nine cemetery contemplations, show the manner of insight meditation, and so it is obvious that insight meditation is possible thereby. However, as the Commentary observes that these parts deal with access concentration contemplations, it should be understood that access concentration is developed while contemplating on the postures of the body and so on and, having overcome the five hindrances, purity of mind is attained. Therefore, of the said parts, Visuddhimagga treats the reflection of the material elements concerned with insight meditation, under the heading of a meditation subject called "discerning the elements" (dhātu-vavatthāna) and points out that, while contemplating the four elements, the hindrances are overcome and access concentration is attained. On the strength of this commentarial statement, it should be borne in mind with confidence and firmness that while contemplating on either all the four or on one, two or three of the four, access concentration can be developed, the hindrances overcome and purity of mind attained. It is the personal experience of those who practice meditation ardently.

Attainment of Purity of Mind by Access Concentration

"Purity of mind is the twofold concentration of the accessory and the ecstatic stage."

"The purification of consciousness, namely, the eight attainments, together with access concentration ...."

"Access concentration being like full concentration, the base of insight meditation is as well purity of mind. That is why the commentator states 'together with access concentration.'"

"When ordinary people and trainers develop it, thinking, 'After emerging from one of the eight meditative attainments we shall exercise insight with concentrated consciousness,' the development of absorption concentration provides them with the benefit of insight by serving as the proximate cause of insight, and so too does access concentration as method of arriving at wide open (conditions) in crowded (circumstances.)"

"As a method of arriving at 'wide open' means as a method of getting an opportunity, the ninth opportunity (the lifetime of the Buddha) for the benefit (of attainment of the path, fruition and nirvana). To elaborate: as it is very difficult to come across the dispensation of a buddha, a person, terror-stricken, is so very eager to gain deliverance from saṃsāra that he, without awaiting the attainment of full concentration, begins insight meditation, basing it only on access concentration."

            These two passages show most clearly that purity of mind can be attained also by access concentration, and insight meditation is possible thereby.

      "The five grasping groups .... are the conditions which should be pondered with method by a virtuous brother, as being impermanent, suffering, sick, as an impostor, as a dart, as pain, as ill health, as alien, as transitory, empty and soulless."

      "By a brother who is a stream-winner ..... it is the same five groups of grasping that should be so pondered."

      "By one who is a once-returner .... so pondered."

      "By one who is a once-returner ..... so pondered."

      "Indeed, friend, it is possible for a virtuous brother so pondering with method these five groups of grasping to realize the fruits of stream-winning; for a brother who is a stream-winner .... to realize the fruits of once-returning: for a brother who is once-returner .... to realize the fruits of once-returning; and for a brother who is a once-returner ..... to realize the fruits of arahatship."

            This discourse on virtue shows clearly that one who is virtuous can ponder the five grasping groups and, by so pondering, realize, by stages, the fruits of stream-winning, once-returning, once-returning and arahat ship. The rising and falling movement of the abdomen is the wind element comprised in the corporeality group. So it should be borne in mind steadfastly that the technique of meditation based on the rising and falling movement of the abdomen and the contemplation of five grasping groups that arise at the six sense doors is proper and right, leading, up to the realization of the fruits of arahat ship.

            In conclusion, special attention may be drawn to the fact that it is quite proper to contemplate on whatever is of material nature in any part of the body, and that it is equally proper to contemplate on whatever is of wind element in any part of the body.

Bhaddanta Sobhana,
Agga Mahā Paṇḍita,
Mahāsī Sayādaw
October 10, 1970