SATIPATTHANA VISPASSANA MEDITATION
           by THE VENERABLE MAHASI SAYADAW AGGA MAHA PANDITA

                              INTRODUCTION

Satipatthana or the practice of mindfulness was recommended by the 
Buddha for all who seek to grow spiritually and eventually attain the 
realization of enlightenment. Buddhism itself is essentially a practical 
path, a system of physical and psychological techniques designed to 
bring about this realization. The method here described in this little 
book by the Venerable Mahasi Sayadaw, Bhadanta Sobhana Mahathera, 
Aggamahapatidita, the spiritual head of Sasana Yeiktha Meditation 
Center, Rangoon, is the foundation of all Buddhist meditation practice. 
This form of meditation may be practiced with benefit by all, Buddhists 
and non-Buddhists alike, because its aim is simply to expand the 
practitioner's consciousness and bring him face to face with his mind. 

Buddhist psychology or Abhidhamma teaches that you are not your mind. 
You already know that you are not your body. But you do not yet know 
that you are not your mind, because normally you identify yourself with 
each thought, feeling, impulse, emotion or sensation that comes into 
your mind. Each takes you on a little trip. Through the practice of 
mindfulness, you come to observe the rise and fall, the appearance and 
disappearance of these various thoughts and feelings, and gradually 
develop a sense of distance and detachment from them. Then you will no 
longer become caught up by your hangups. This leads to a deep inner 
peaceful calm. Through further practice, you will develop insight and 
wisdom, which is the power of consciousness to pierce through the veils 
of illusion and ignorance to the reality that lies beyond.

At the instance of the former Prime Minister of the Union of Burma and 
of the President of the Buddha Sasana Nuggaha Association of Rangoon, 
the Venerable Mahasi Sayadaw came down from Shwebo to Rangoon on the 
10th November 1949. The Meditation Center at the Thathana Yeiktha, 
Hermitage road, Rangoon, was formally opened on the 4th December 1949 
when the Mahasi Sayadaw began to give to twenty-five devotees a 
methodical training in the right system of Satipatthana Vipassana 
(Insight Meditation through Mindfulness).

From the first day of the opening of the Center, a discourse on the 
exposition of the Satipatthana Vipassana, its purpose, the method of 
practice, the benefits derived there from, etc., has been given daily to 
each batch of devotees arriving at the Center almost every day to 
undertake the intensive course of training. The discourse lasts normally 
for one hour and thirty minutes, and the task of talking almost daily in 
this manner had inevitably caused a strain. Fortunately the Buddha 
Sasana-nuggaha Association came forward to relieve the situation with an 
offer of charity or a tape recorder machine with which the discourse 
given on the 27th July 1951 to a group of fifteen devotees undertaking 
the training was taken on tape. Thereafter this tape' recorded discourse 
has been in constant use daily, preceded by a few preliminary remarks 
spoken by the Mahasi Sayadaw in person.

Then owing to the great demand of many branch Meditation Centers of the 
Mahasi Satipatthana Vipassana as well as of the Public, this discourse 
was published in book form in 1954. This book has now run to several 
editions, As there was also a keen interest and eager demand among many 
devotees of other nationalities who are unacquainted with Burmese, the 
discourse was translated into English by the late U PC Thin, a lay 
disciple and practiced Mahasi yogi, who had acted as interpreter to 
British Rear Admiral Shattock who went through a course of Vipassana 
meditation practice at the Center in its early days.

Explanatory Note on certain technical Buddhist terms Dhamma (Sanskrit: 
Dharma) may mean (1) the doctrine of the Buddha, (2) the Truth, (3) the 
Ultimate Reality, (4) the correct conduct of life, (5) the ultimate 
psychic events which combine to form the content of consciousness.

Nana may mean Gnosis or higher spiritual knowledge and illumination, or 
could signify in individual cognition of this type.

Samadhi may mean (1) ordinary attention, (2) concentration of mind so it 
becomes one-pointed, (3) ecstatic trance, (4) a general name for all the 
various practices of mindfulness and meditation.

The aim of Buddhist psychology (known as Abhidhamma) is to show that the 
mind is in reality an impersonal process composed of a large number of 
elementary psychic events called dhammas.

Through mindful observation one comes to realize that there is no 
permanent abiding entity called a self or ego in the Khandhas (Sanskrit: 
Skandhas) (the five aggregates of human existence). The result of this 
realization is a detachment from the sensations, feelings, thoughts, 
ideas, impulses, etc, which are continually arising in the mind. The 
insight into this and full realization of it, is known as Panna 
(Sanskrit Prajna) or wisdom.

Printed and published by U Myint Maung, Assistant Director, 
(02405/02527) for the Department of Religious Affairs at the Department 
of Religious Affairs Press, Yegu, Kaba-Aye P.O., Rangoon, BURMA.  

R.A.D.P.-No. 292-23-1-79-4,000 books. Litho

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                             Namo Buddhassa
                  Honour to the Fully Enlightened One

On coming across the Teachings (sasana) of Lord Buddha it is most 
important for every one to cultivate in oneself the virtues of Morality, 
Concentration and Wisdom (sila, samadhi, and panna). One should, 
undoubtedly, possess these three virtues. Morality (sila) is the 
observance, by lay-people, of five precepts as a  minimum measure. For 
monks it is the discipline of the Rules of Conduct for Monks (patimokkha 
sila). Any one who is well disciplined in Morality would be reborn in 
the happy existence of human beings or devas. But this ordinary form of 
Ordinary Morality (lokiya sila) would not be a safeguard against the 
relapse into the lower states of miserable existence, such as hell, or 
animals or Hungry Ghosts (petas). It is, therefore, desirable to 
cultivate the higher form of Supramundane Morality (lokuttara sila) as 
well. This is Path and Fruition Morality (magga and phala sila). When 
one has fully acquired the virtue of this Morality he is saved from the 
relapse into the lower states, and he will always lead a happy life by 
being reborn as human beings or Angels (devas). Everyone should, 
therefore, make it a point of his duty to work for the Supramundane 
Morality. There is every hope of success for anyone who works sincerely 
and in real earnest. It would indeed be a pity if anyone were to fail to 
take advantage of this fine chance of being endowed with the higher 
qualities, for he would undoubtedly be a victim sooner or later of his 
own bad Kamma which would pull him down to lower states of miserable 
existence of hell, or animals or petas, where the span of life lasts for 
many hundreds, thousands or millions of million years. It is therefore 
emphasized here that this coming across the Teachings of Lord Buddha is 
the very opportunity for working for the Path and Fruition Morality.

It is not feasible to work for the Morality alone. It is also necessary 
to practice Concentration (samadhi). Concentration is the fixed or 
tranquil state of mind. The ordinary or undisciplined mind is in the 
habit of wandering to other places; it cannot be kept under control; it 
follows any idea, thought or imagination, etc. In order to prevent its 
wandering, the mind should be made to attend repeatedly to a selected 
object of Concentration. On gaining practice the mind gradually loosens 
its traits and remains fixed on the object to which it is directed. This 
is Concentration. There are two forms of Concentration, viz, Ordinary 
Concentration and Supramundane Concentration. Of these two, the practice 
in the Meditational Development of Peaceful Calm (samatha bhavana) viz: 
Mindful Breathing, Meditation on Friendliness, Meditational Devices 
(anapana, metta, kasina) will enable the development of the states of 
Ordinary Absorption (lokiya jhana) such as four Form Absorptions (rupa- 
jhanas) and four Formlessness Absorptions (arupa-jhanas), by virtue of 
which one would be reborn in the plane of Brahma. The life span of 
Brahma is very long and lasts for one world cycle, two, four, eight up 
to a limit of eighty-four thousands of world-cycles as the case may be.

But at the end of the lifespan a Brahma will die and be reborn as human 
being or angel. If he leads a virtuous life all the time he may lead a 
happy life in higher existence. But as he is not free from Defilements 
(kilesas) he may commit demeritorious deeds on many occasions. He will 
then be a victim of his bad Kamma and will be reborn in hell or other 
lower states of miserable existence. This Ordinary Absorption also is 
not a definite security. It is desirable to work for the Supramundane 
Concentration, which is nothing but Path and Fruition Concentration 
(magga samadhi and phala samadhi). To possess this Concentration is 
essential to cultivate Wisdom. There are two forms of Wisdom, namely, 
Mundane and Supramundane. Today the knowledge of literature, art, 
science or worldly Affairs is usually regarded as a kind of Wisdom. But 
this form of Wisdom has nothing to do with any kind of Meditational 
Development (bhavana). Nor can it be regarded as of real merit because 
many weapons of destruction are invented through these knowledge, which 
are always under the influence of greed, hatred and other evil motives. 
The real spirit of that which is Ordinary Wisdom (lokiya panna) on the 
other hand has only merits and no demerits of any kind. The knowledge in 
welfare organizations and relief works without causing any harm: 
learning to acquire the knowledge of the true meaning or sense of the 
scriptures, and the three classes of knowledge in Insight Meditation 
(vipassana bhavana), such as, Wisdom Which Consists of Learning (suta- 
maya-panna)-knowledge based on learning; Wisdom Which Consists of 
Reflective Thinking (cinta maya-panna)knowledge based on thinking; and 
Wisdom Which Consists of Meditational Development (bhavana-maya-panna) 
knowledge based on mental development, are Ordinary Wisdom (lokiya 
panna). The virtue of possessing Ordinary Wisdom would lead to a happy 
life in higher states of existence, but it cannot prevent the risk of 
being reborn in hell or other lower states of miserable existence. Only 
the development of Supramundane Wisdom can decidedly remove this risk.  
The Supramundane Wisdom is Path and Fruition. To develop this Wisdom it 
is necessary to carry on the practice of Meditational Development of 
Insight (vipassana bhavana) out of the three forms of discipline in 
cultivating Morality, Concentration and Wisdom. When the virtue of 
Wisdom is duly developed, the necessary qualities of Morality and 
Concentration are also acquired. 

The method of developing this Wisdom is to observe matter and mind which 
are the two sole elements existing in a body with a view to know them in 
their true form. At present times experiments in the analytical 
observation of matter are usually carried out in laboratories with the 
aid of various kinds of instruments; yet these methods cannot deal with 
mindstuff. The method of Lord Buddha does not, however, require any kind 
of instruments or outside aid. It can successfully deal with both matter 
and mind. It makes use of one's own mind for analytical purpose by 
fixing bare attention on the activities of matter and mind as they occur 
in the body. By continually repeating this form of exercise the 
necessary Concentration can be gained and when the Concentration is keen 
enough, the ceaseless course of arising and passing away of matter and 
mind will be vividly perceptible.

The body consists solely of the two distinct groups of matter and mind. 
The solid substance of body as it is now found belongs to the former 
group of matter. According to the usual enumeration in the terms of 
Earth, Water, Fire, Air, Eye, Form (pathavi, apo, tejo, vavo, cakkhu, 
rupa), there are altogether twenty-eight kinds in this group but in 
short it may be noted that the body is a mass of matter. For instance it 
is just like a doll made of clay or wheat which is nothing but a 
collection of clay dust or wheat powder. Matter changes its form under 
physical conditions of heat, cold, etc., and because of this fact of 
changeableness under contrary physical conditions it is called Form 
(rupa). It does not possess any faculty of knowing an object.

In the Abhidhamma, the proper name for the third division of the 
Buddhist scriptures, dealing with the metaphysical and psychological, 
the elements of mind and matter are classified differently as Things 
Which Possess Consciousness and Things Which Lack Consciousness 
(sarammana dhamma and anarammana dhamma) respectively. The element of 
mind has an object, or holds an object, or knows an object while that of 
matter does not have an object, nor holds an object, nor knows an 
object. It will thus be seen that the Abhidhamma has directly stated 
that there is no faculty of knowing an object in the element of matter. 
A Yogi also perceives in like manner, that is, "material element has no 
faculty of knowing." Logs and.,pillars, bricks and stones and lumps of 
earth are a mass of matter; they do not possess any faculty of knowing. 
It is the same case with material elements consisting in a living body; 
they have no faculty of knowing. The material elements in a dead body 
are like those,of a living body; they are without the faculty of 
knowing. But people have a general idea that material elements of a 
living body the faculty of knowing an object irrespective of the fact 
whether, it is in a dead or a living body.

Then what is that which knows the objects now? It is the element of mind 
which comes into being depending on matter. It is called Mind (nama) 
because it inclines to an object. Mind is also spoken of as "thought" or 
"consciousness." Mind-arises depending on matter as will be described 
hereafter. Depending on eye, eye consciousness (seeing) arises; 
depending on ear, ear-consciousness (hearing) arises; depending on nose, 
nose-consciousness (smelling) arises; depending on tongue, tongue- 
consciousness (taste) arises; depending on body, body-consciousness 
(sense of touch) arises. There are many kinds, either good or bad, of 
the sense of touch. While it has a wide field of action by running 
throughout the whole length of body, inside and outside, the sense of 
sight, hearing, smell, or taste can on the other hand come into being 
respectively in its own particular sphere, such as eye, ear, nose, and 
tongue, which occupies a very small and limited space of the body. These 
senses of touch, sight, etc. are nothing but the elements of mind. Also 
there comes into being the mind-consciousness (i.e., thoughts, ideas, 
imaginations, etc.) depending on mind-base. All of these are elements of 
mind. Mind as a rule knows an object while matter does not know.

People generally believe that, in the case of seeing, it is the eye 
which actually sees. They think that seeing and eye are one and the same 
thing. They also think, "Seeing is I: I see things: eye and seeing and I 
are one and the same person." In actual fact this is not so. Eye is one 
thing and seeing is another and there is no separate entity such as "I" 
or "Ego." There is only the fact of "seeing" coming into being depending 
on eye.

To quote an example, it is like the case of a person who its in a house. 
House and person are two separate things: House is not the person nor is 
person the house. Similarly it is so at the time of seeing. Eye and 
seeing are two separate things: eye is not seeing nor is seeing eye.

To quote another example, it is just like the case of a person in a room 
who sees many things when he opens the window and looks through it. If 
it be asked, "Who is it that sees? Is it window or person that actually 
sees?" The answer is, "The window has no ability to see; it is only the 
person who sees." If it be asked again, "Will the person be able to see 
things on the outside without the window?" then the answer will be, "It 
will not be possible to see things through the walling without the 
'Window; one can only see through the window." Similarly, in the case of 
seeing there are two separate things of eye and seeing: eye is not 
seeing nor is seeing the eye. Yet there cannot be an act of seeing 
without the eye. In fact seeing comes into being depending on eye. It is 
now evident that in the body there are only two distinctive elements of 
matter (eye) and mind (seeing) at every moment of seeing. In addition 
there is also a third element of matter (visual object). At times the 
visual object is noticeable outside the body. If the last one is added 
there will be three elements, two of which (eye and visual object) are 
material and the, third of which (seeing) is mental. Eye and 'Visual 
object being material elements do not possess any ability of knowing an 
object, while, seeing being a mental element can know the visual object 
and what it looks like. Now it is clear that there exist only two 
separate elements of matter and mind at the moment, and the arising of 
this pair-of two separate elements is known as "seeing."

People who are without the training and knowledge of the Meditational 
Development of Insight (vipassana bhavana) hold the view that seeing 
belongs to or is "self, or ego, or living entity, or person." They 
believe that "Seeing is 1; or I am seeing; or I am knowing." This kind 
of view or belief is called the Erroneous View That There is a Self 
(sakkaya-ditthi). Sakkaya means the group of matter (rupa) and mind 
(nama ) as they exist distinctively. Ditthi means to hold a wrong view 
of belief. The compound word of Sakkaya-ditthi means to hold a wrong 
view or belief on the dual set of Matter and Mind which are in real 
existence. For more clarity it wig be explained further as to the manner 
of holding the wrong view or belief. At the moment of seeing, the things 
that are in actual existence are the eye and visual object of material 
group, and the seeing which belongs to mental group. These two kinds are 
in actual existence. Yet people hold the view that this group of 
elements is "self, or ego, or living entity." They consider that "seeing 
is I; or what is seen is I; or I see my own body." Thus this mistaken 
view is taken on the simple act of seeing as "self," which is Sakkaya- 
ditthi.

As long as one is not free from Sakkaya-ditthi one cannot expect to 
escape from the risk of falling into miserable existence of hen, or 
animals, or petas. Though he may be leading a happy life in the human or 
deva world by virtue of his merits, yet he is liable to fall back into 
the state of miserable life at any time when his demerits operate. For 
this reason Lord Buddha pointed out that it was essential to work for 
the total removal of Sakkaya-ditthi as follows: Sakkya ditthippahanaya 
sato bhikkhu paribbaje

This says: Though it is the wish of everyone to avoid old age, disease 
and death, yet no one can help it but must inevitably submit to them one 
day. After death, rebirth follows. Rebirth in any state of existence 
does not depend on one's own wish. It is not possible to avoid rebirth 
in the realm of hell, or animals, or petas by merely wishing for an 
escape. Rebirth takes place in any state of existence as the 
circumstances of one's own deeds provide, and there is no choice at all. 
For these reasons, the Wheel of Rebirth (samsara) is very dreadful. 
Every effort should therefore be made to acquaint oneself with the 
miserable conditions of Samsara and then to work for an escape from this 
incessant cycle, and for the attainment of Nirvana. If an escape from 
Samsara as a whole is not possible for the present, an attempt should be 
made for an escape at least from the round of rebirth in the realm of 
hell, or animals, or petas. In this case it is necessary to work for the 
total removal from oneself of the erroneous view that there is a self, 
which,is the root-cause of rebirth in the miserable states. This 
erroneous view can only be destroyed completely by the Holy Path and its 
Fruition (ariya magga and phala), three virtues of Morality, 
Concentration and Wisdom. It is, therefore, imperative to work for the 
development of these virtues. How to work? That is, Sato: by means of 
noting or observing; Paribbaje: must go out from the jurisdiction of 
Defilement (kilesa). One should practice by constantly noting or 
observing every act of seeing, hearing, etc., which are the constituent 
physical and mental processes of the body, till one is freed from 
Sakkaya-ditthi. For these reasons advice is always given here to take up 
the practice of Vipassana Meditation. Now Yogis have come here for the 
purpose of practicing Vipassana Meditation, who may be able to complete 
the course of training and attain the Holy Path in a short time. Sakkya- 
ditthi will then be totally removed and security against the danger of 
rebirth in the realm of hell, or animals, or petas will be finally 
gained.

In this respect the exercise is simply to note or observe the existing 
elements in every act of seeing. It should be noted as Seeing, seeing," 
on every act of seeing. (By the terms of note or observe or contemplate 
it means the act of keeping the mind fixedly on the object with a view 
to knowing clearly.) Because of this fact of keeping the mind fixedly by 
noting as "seeing, seeing," at times a visual object is noticed, at 
times consciousness of seeing is noticed, or at times it is noticed as 
eye-base or as a place from which it sees. It will serve the purpose if 
one can notice distinctly any one of the three. If not, basing on this 
act of seeing there will arise the erroneous view of self which will 
view it in the form of a person or belonging to a person and in the 
sense of Permanence, Happiness and Selfhood (nicca, sukha and atta), 
which will arouse attachment and craving. The Defilements will in turn 
prompt deeds, and the deeds will bring forth rebirth of new existence. 
Thus the process of dependent origination operates and the vicious 
circle of Samsara revolves incessantly. In order to prevent this from 
the source of seeing, it is necessary to note as "seeing, seeing" on 
every occasion of seeing.

Similarly, in the case of hearing, there are only two distinct elements 
of matter and mind. The sense of hearing arises depending on ear. While 
ear and sound are two elements of matter, the sense of hearing is an 
element of mind. In order to know clearly any one of these two kinds of 
matter and mind it should be noted as "hearing, hearing" on every 
occasion of hearing. So also it should be noted as smelling, smelling" 
on every occasion of smelling, and as "knowing, knowing" on every 
occasion of knowing the taste. 

Similarly, case of knowing or feeling the sensation of touch in the 
body. There is a kind of material element known as Nerve Tissue (kaya- 
pasada) throughout the body which receives every impression of touch. 
Every kind of touch, either agreeable or disagreeable, usually comes in 
collision with Nerve Tissue and there arises a Touch Consciousness 
(kaya-vinnana) which feels or knows the touch on each occasion. It will 
now be seen that at every time of touching there are two elements of 
matter, viz, sense-organ and impression of touch, and one element of 
mind, viz, knowing of touch. In order to know these things distinctly at 
every time of touch the practice of noting as "touching, touching" has 
to be carried out. This merely refers to the common form of sensation of 
touch. There are special forms which accompany painful or disagreeable 
sensations, such as, to feel stiff or tired in the body or limbs, to 
feel hot, to feel pain, to feel numb, to feel ache, etc. Because Feeling 
(vedana) predominates in these cases, it should be noted as "feeling 
hot, feeling tired, painful, etc." as the case may be.

It may also be mentioned that there occur many sensations of touch in 
hands and legs, etc., on each occasion of bending, stretching, or 
moving. Because of mind wanting to move, stretch or bend, the material 
activities of moving, stretching, or bending, etc., occur in series. (It 
may not be possible to notice these incidents for the present. They can 
only be noticed after some time on gaining practice. It is mentioned 
here for the sake of Knowledge.) All activities in movements and in 
changing, etc., are done by these minds. When the mind wills to bend, 
there arises a series of inward movements of hand or leg; when the mind 
wills to stretch or move, there arises a series of outward movements or 
movements to and fro respectively. They disappear or are lost soon after 
they occur and at the very point of occurrence. (One will notice these 
incidents later on.)

In every case of bending, stretching or other activities, there arises 
in the foremost a series of intending or willing minds, and on account 
of which there occur in the hands and legs a series of material 
activities, such as stiffening (or being hard), bending, stretching, or 
moving to and fro. These activities.ties come up against other material 
elements, nerve tissue, and on every occasion of collision between 
material activities and sensitive qualities, there arises Touch 
Consciousness, which feels or knows the sensation of touch. It is, 
therefore, clear that material activities are the predominating factors 
in these cases. It is necessary to notice these predominating factors. 
If not, there will surely arise the wrong view of holding these 
activities in the sense of "I or I am bending, or I am stretching, or My 
hands, or My legs." This practice of noting as "bending, stretching, 
moving" is being carried out for the purpose of removing such a wrong 
view.

As regards "thoughts, imaginations, etc." it may be mentioned that 
depending on mind-base there arise a series of mental activities, such 
as thinking, imagining, etc., or to speak in a general sense, a series 
of mental activities arise depending on this body. In reality each case 
is a composition of matter and mind; mind-base or body is matter, while 
thinking, imagining, etc. are mind. In order to be able to notice matter 
and mind clearly, it should be noted as "thinking, imagining, etc." in 
each case.

After having carried out the practice in the manner indicated above for 
a time, there may be an improvement in Concentration. One will notice 
that the mind no longer wanders about but remains fixedly on the object 
to which it is directed. At the same time the power of noticing has 
considerably developed. On every occasion of noting he notices only two 
processes of matter and mind. A dual set of object and mind, which makes 
note of. the object, is thus coming into existence.

Again on proceeding further with the practice of contemplation for some 
time, one notices that nothing remains permanent but everything is in a 
state of flux. New things arise each time: each of them is noted every 
time as it arises; it then vanishes. Immediately another arises, which 
is again noted and which then vanishes. Thus the process of arising and 
vanishing goes on, which clearly shows that nothing is permanent. One is 
therefore convinced that "things are not permanent" because it is 
noticed that they arise and vanish at every time of noting. This is 
Insight into impermanency (aniccanupassana-nana).

Then one is also convinced that arising and vanishing are not desirable. 
This is Insight into Suffering (dukkhanupassana-nana). Besides, one 
usually experiences many painful sensations in the body, such as 
tiredness, feeling hot, painful, aching, and at the time of noting these 
sensations he generally feels that this body is a collection of 
sufferings. This is also Insight into Suffering. Then at every time of 
noting it is found that elements of matter and mind occur according to 
their respective nature and conditioning, and not according to one's 
wish. One is therefore convinced that they are elements: they are not 
governable: they are not person or living entity. This is Insight into 
the Absence of a Self (anattanupassana-nana). On having fully acquired 
these knowledges of Impermanence, Suffering, Absence of Self (anicca, 
dukkha, anatta), the maturity of Spiritual Knowledge of the Path and 
Spiritual Knowledge of its Fruition (magga nana and phala nana) takes 
place and realization of Nirvana is won. By winning the realization of  
Nirvana in the first stage, one is freed from the round of rebirth in 
the unhappy life of lower existence. Everyone should, therefore, 
endeavor to reach the first stage as a minimum measure. 

It has already been explained that the actual method of practice in 
Vipassana Meditation is to note or to observe or to contemplate the 
successive occurrences of seeing, hearing, etc., at six points or sense 
doors. However, it will not be possible for a beginner to follow up all 
successive incidents as they occur because his Mindfulness, 
Concentration and Spiritual Knowledge (sati, samadhi and nana) are still 
very weak. The incidents of seeing, hearing, etc. occur very swiftly. 
Seeing seems to occur at the time of hearing; hearing seems to occur at 
the time of seeing; it seems that both seeing and healing occur 
simultaneously. It seems that three or four incidents of seeing, 
hearing, thinking, and imagining usually occur simultaneously. It is not 
possible to distinguish which occurs first and which follows next 
because they occur so swiftly. In actual fact, seeing does not occur at 
the time of hearing nor does hearing occur at the time of seeing. Such 
incidents can occur one only at a time. A Yogi who has just begun the 
practice and who has not sufficiently developed Mindfulness, 
Concentration and Spiritual Knowledge will not, however, be in a 
position to observe all these incidents singly as they occur in serial 
order. A beginner need not therefore follow up many things, but should 
instead start with a few things. Seeing or hearing occurs only when due 
attention is given. If one does not pay heed to any sight or sound, one 
may pass the time mostly without any occasion of seeing or hearing. 
Smelling occurs rarely. Experience of taste occurs only at the time of 
eating. In the cases of seeing, hearing, smelling and tasting, the Yogi 
can note them when they occur.

However, body impressions are ever present: they usually exist quite 
distinctly all the time. During the time that one is sitting, the body 
impressions of stiffness or the sensation of hardness, in this position 
are distinctly felt. Attention should therefore be fixed on the sitting 
posture and a note made as "sitting, sitting, sitting."

Sitting is an erect posture of body consisting of a series of physical 
activities which are induced by the consciousness consisting of a series 
of mental activities. It is just like the case of an inflated rubber 
ball which maintains its round shape through the resistance of the air 
inside it: so is the posture of sitting, in which the body is kept in an 
erect posture through the continuous process of physical activities. A 
good deal of energy will be required to pull up and keep in an erect 
position such a heavy load as this body. People generally assume that 
the body is lifted and kept in the position by means of sinews. This 
assumption is correct in a sense because sinews, blood, flesh, bones are 
nothing but material elements. The element of stiffening which keeps the 
body in an erect posture belongs to the material group and arises in the 
sinews, flesh, blood, etc. throughout the body like the air in a rubber 
ball. The element of stiffening is vayo-dhatu, the air element. The body 
is kept in the erect position by the presence of the Air Element in the 
form of stiffening, which is continually coming into existence. At the 
time of heavy drowsiness one may drop flat, because the supply of new 
materials in the form of stiffening is cut off. The state of mind in 
heavy drowsiness or sleep is Unconsciousness (bhavana). During the 
course of Unconsciousness mental activities are absent, and for this 
reason the body lies flat during sleep or heavy drowsiness. During 
waking hours strong and active mental activities are continually 
arising, and because of these there arises a series of Air Elements in 
the form of stiffening. In order to know these facts it is essential to 
note attentively as "sitting, sitting, sitting." This does not 
necessarily mean that the body impressions of stiffening should be 
particularly searched and noted. Attention need only be fixed on the 
whole form of sitting posture, that is, the lower portion in a bending 
circular form and the upper portion in an erect posture.

It will be found that the exercise of observing a single object of 
sitting posture is too easy and does not require much effort. In the 
circumstances Vigor (viriya) is less and Concentration is in excess, and 
one would generally feel lazy to carry on the noting as "sitting, 
sitting, sitting," repeatedly for a considerable time. Laziness 
generally occurs when there is excess of Concentration and less Vigor. 
It is nothing but a state of Torpor (thina-midha). More Vigor should be 
developed, and for this purpose the number of objects for noting should 
be increased. After noting as "sitting," the attention should be. 
directed to a spot in the body where the sense of touch is felt and a 
note made as "touching." Any spot in the leg or hand or hip where a 
sense of touch is distinctly felt will serve the purpose. 

For example, after noting the sitting posture of the body as "sitting," 
the spot where the sense of touch is felt should be noted as "touching." 
The noting should thus be repeated on these two objects of sitting 
posture and the place of touching alternately, as "sitting, touching; 
sitting, touching; sitting, touching."

The terms noting or observing or contemplating are used here to indicate 
the fixing of attention on an object. The exercise is simply to note or 
observe or contemplate as "sitting, touching." Those who already have 
experience in the practice of meditation may perhaps find this exercise 
easy to begin with, but those without any previous experience may find 
it rather difficult to begin with.

The more simplified and easy form of exercise for a beginner is this: At 
every time of breathing there occur movements in the form of rising and 
falling of one's abdomen. A beginner should start with this exercise of 
noting or observing these movements. It is easy to observe these 
movements because they are coarse and prominent and are more suitable 
for a beginner. As in schools where simple lessons are easy to learn so 
is the case in the practice of Vipassana Meditation. A beginner will 
find it easier to develop Concentration and Spiritual Knowledge with a 
simple and easy exercise. Again, the purpose of the Vipassana Meditation 
is to begin the exercise by contemplating prominent factors in the body. 
Of the two factors of mind and matter, the mental element is subtle and 
less prominent while the material element is coarse and more prominent.

Therefore the usual procedure for one who practices the Vipassana 
insight meditation (vipassana-yanika) is to begin the exercise by 
contemplating the material elements at the outset. As regards material 
elements it may be mentioned here that Etheric Matter (upada-rupa) is 
subtle and less prominent while Dense Physical Matter (maha-buta), the 
four primary physical elements of Earth, Water, Fire and Air are coarse 
and more prominent and should therefore have the priority of being 
placed first in the order of objects for contemplation. In the case of 
rising and falling the outstanding factor is the Air Element. The 
process of stiffening and the movements of abdomen noticed during the 
contemplation are nothing but the functions of this element. Thus it 
will be seen that the Air Element is perceptible at the beginning. 
According to the instructions of Satipatthana Sutra, the discourse of 
the Buddha, dealing with the practice of mindfulness, one should be 
mindful of the activities of walking while walking, of those of 
standing, sitting, and lying down while standing, sitting, and lying 
down, respectively. One should also be mindful of other bodily 
activities as each of them occurs. In this connection it is stated in 
the commentaries that one should be mindful primarily of the Air Element 
in preference to the other three. As a matter of fact, all four elements 
of Dense Physical Matter are dominant in every action of the body, and 
it is essential to perceive any one of these. At the time of sitting, 
either of the two movements of rising and falling occurs conspicuously 
at every time of breathing, and a beginning should be made by noting one 
of these movements.

Some fundamental features in the system of Vipassana Meditation have 
been explained for general information. The general outline of basic 
exercises will now be discussed. When contemplating rising and falling, 
the disciple should keep his mind on the abdomen. He will then come to 
know the upward movement (expansion) of the abdomen on inbreathing, and 
a downward movement (contraction) on outbreathing. A mental note should 
be made as "rising" for upward movement, and "falling" for downward 
movement. If these movements are not clearly noticed by merely fixing 
the mind, one or both hands should be placed on the abdomen. The 
disciple should not try to change the manner of his natural breathing:, 
he should neither attempt slow breathing by the retention of his breath, 
nor quick breathing nor deep breathing. If he does change the natural 
flow of his breathing he will soon tire himself. He must therefore keep 
to the natural breathing, and proceed with the contemplation of rising 
and falling. On the occurring of upward movement, a mental note calling 
it as '6rising" should be made, and on the downward movement, a mental 
note calling it as "falling" should be made. The calling of these terms 
or names should not be repeated by mouth. In Vipassana Meditation it is 
more important to know the actual state of object than to know it by the 
term or name. It is therefore necessary for the disciple to make every 
effort to be mindful of the movement of rising from the beginning till 
the end and that of failing from the start to the finish, as if these 
movements are actually seen by the eyes. As soon as rising occurs, there 
should be the knowing mind close to the movement. As in the case of a 
stone hitting the wall, the movement of rising as it occurs and the mind 
knowing it must come together on every occasion. Similarly the movement 
of falling as it occurs and the mind knowing it must come together on 
every occasion. When there is no object of special outstanding nature, 
the disciple should carry on the exercise of noting these two movements 
as "rising, failing; rising, falling; rising, falling." While thus being 
occupied with this exercise, there may be occasions when the mind 
wanders about. When the Concentration is weak it is very difficult to 
control the mind. Though it is directed to the movements of rising and 
falling the mind will not stay with them but will wander to other 
places. This wandering mind should not be let alone: it should be noted 
as "wandering, wandering" as soon as it goes out. On noting repeatedly 
once or twice when the mind stops wandering, then the exercise of noting 
as "rising, falling" should be continued. When it is found again that 
the mind has reached a place it should be noted as "reaching, reaching." 
Then the exercise of noting as "rising, falling" should be reverted to 
as soon as these movements are clear. On meeting with a person in the 
imagination it should be noted as ,'meeting, meeting," and after which 
the usual exercise should be reverted to. Some tune the fact that it is 
a mere imagination is found out at the time of speaking with an 
imaginary person, and it should be noted as "speaking, speaking." The 
real purpose is to note every mental activity as it occurs. For 
instance, it should be noted as "thinking, thinking" at the moment of 
thinking, and as "reflecting, planning, knowing, attending, rejoicing, 
feeling lazy, feeling happy, disgusting, etc." as the case may be or. 
the occurrence of each activity. The contemplation of mental activities 
and noticing them as they occur is called Cittanupassana.

Because they have no practical knowledge in Vipassana Meditation people 
are generally not in a position to know the real state of the mind. This 
naturally leads them to the wrong view of holding mind as Person, self 
or living entity. They usually believe that "Imagination is I: I am 
imagining: I am thinking: I am planning: I am knowing, and so forth." 
They consider that there exists a living entity or self which grows up 
from childhood to the age of manhood. In reality there does not exist a 
living entity, but there does exist a continuous process of elements of 
mind which occurs singly at a time and in succession. The practice of 
contemplation is therefore being carried out with a view to find out the 
actual fact.

As regards mind and the manner of its arising, Buddha stated in The 
Dhammapada the following: Duran-gamam Eka-caram, A-sariram Guha-nyam. Ye 
Cittam Samyamessanti, Mokkhanti Mara-bandhana.

Duran-gaman-Used to go to far-off objects. Mind usually wanders far and 
wide. While the Yogi is trying to carry on with the practice of 
contemplation in his meditation cell he often finds out that his mind 
usually wanders to many far-off places, towns, etc. He also finds that 
the mind can wander to any far-off places which have been known 
previously at the very moment of thinking or imagining. This fact should 
be found out with the help of contemplation. Eka-caram-Usually occurs 
singly.

Mind usually occurs singly and one after another in succession. Those, 
who do not perceive this fact, believe that one mind exists in the 
course of life or existence. They do not know that new minds (thought 
forms) are always arising at every moment. They think that seeing, 
hearing, etc. of the past and those of the present belong to one and the 
same mind, and that three or four acts of seeing, hearing, touching, 
knowing usually occur simultaneously. These are wrong views. In actual 
fact, a single new mind arises at every moment. This can be perceived on 
gaining considerable practice. The cases of imagination and planning are 
clearly perceptible. Imagination vanishes as soon as it is noted as 
"imagining, imagining," and planning also vanishes as soon as it is 
noted as "planning, planning." These instances of arising, noting, and 
vanishing appear like a string of beads. The preceding mind is not the 
following mind. Each is separate. These facts are perceivable 
personally, and for this purpose one must proceed with the 
contemplation.

A-sariram-Incorporeal. Mind has no substance and no form. It is not easy 
to distinguish it as with matter. In the case of matter the structure of 
body, head, hands and legs is very prominent and easily noticed. If it 
is asked what is matter it can be handled and shown. As for mind it is 
not easy to describe, because it has no substance and no form. For this 
reason it is not possible to carry out laboratory analytical experiments 
of mind. However, one could fully understand if it is explained that the 
knowing of an object is mind. To understand the mind minutely it is 
essential to contemplate the mind at every time of its occurring. When 
the contemplation is fairly advanced the mind's approach to its object 
is clearly comprehended. It appears as if each is making a direct leap 
towards its object. In order to know the true manner of mind the 
contemplation is thus prescribed.

Guha-sayam-Stays in the cave. Because this mind usually comes into 
existence depending on mindbase and other sense doors situated in the 
body, it is said that it stays in the cave.  Ye Cittam Samyamessanti, 
Mokkhanti Mara-bandhana-If the Yogi could restrain this mind he would be 
freed from the bondage of Death.

It is said that the mind should be contemplated each time as it occurs: 
mind can thus be controlled by means of contemplation. On his 
successfully controlling the mind the Yogi would win freedom from the 
bondage of Death. It will be seen now that it is important to note the 
mind at every occurrence. As soon as it is noted mind usually vanishes. 
For instance, by noting once or twice as "intending, intending" it is 
found that intention disappears at once. Then the usual exercise of 
noting as "rising, falling; rising, falling," should be reverted to. 
During the time of proceeding with the usual exercise, one may feel 
wanting to swallow saliva. It should be noted as "wanting" and on 
gathering saliva as "gathering," and on swallowing as ,'swallowing" in 
the serial order of occurrences. The reason for contemplating in this 
case is because there may be a persisting personal view as "wanting to 
swallow is 1: swallowing is also l." In actual fact, "wanting to 
swallow" is mind and not I and "swallowing" is matter and not 1. There 
exists only mind and matter at that time. By means of contemplation in 
this manner one will understand clearly the process of actual facts. So 
also in the case of spitting it should be noted as "wanting" when one 
wants to spit, as "bending" on bending the neck (which should be done 
slowly), as "looking, seeing" on looking and as "spitting" on spitting. 
Afterwards, the usual exercise of noting as "rising, falling" should be 
proceeded with. Because of the fact of sitting for a long time there 
will arise in the body unpleasant feelings of being stiff, being hot and 
so forth. These sensations should be noted as they occur. Mind should be 
fixed on the spot and a note made as "stiff, stiff" on feeling stiff, as 
"hot, hot" on feeling hot, as "painful, painful" on feeling painful, and 
"prickly, prickly" on feeling a prickly sensation, and as "tired, tired" 
on feeling tired. These unpleasant feelings are Feelings of Pain (dukkha 
vedana) and the contemplation of these feelings is Insight Into Feeling 
(vedana-nupassana). Owing to the absence of knowledge in Insight Into 
Feeling, there used to prevail a wrong view of holding them as one's own 
personality or self, that is to say, "I am feeling stiff: I am feeling 
hot: I am feeling painful: I was feeling well formerly but now I feel 
uncomfortable" in the manner of a single self. In real fact unpleasant 
feelings arise owing to disagreeable impressions in the body. Like the 
light of an electric bulb which can continue to burn on the continuous 
supply of energy so is the case of feelings, which arise anew in series 
on every occasion of coming in contact with disagreeable impressions.

It is essential to understand these feelings clearly. At the beginning 
of noting as "stiff, stiff , hot, hot; painful, painful" he may feel 
that such disagreeable feeling grows stronger, and then he will notice 
that the mind wanting to change the posture arises. This mind should be 
noted as "wanting, wanting." Then a return should be made to the feeling 
and noted as "stiff, stiff," or "hot, hot," and so forth. If the 
contemplation is continued with great patience in this manner, such 
unpleasant feelings will pass away.

There is a saying, "Patience leads to Nirvana." Evidently this saying is 
more applicable in this case of contemplation than in any other case. 
Plenty of patience is needed in contemplation. If a Yogi cannot bear 
unpleasant feelings with patience but frequently changes his posture 
during contemplation, he cannot expect to gain Concentration. Without 
Concentration there is no chance of acquiring Spiritual Knowledge of 
Insight (vipassana-nana). Without this, the attainment of Path, 
Fruition, and Nirvana cannot be won. Patience is of great importance in 
contemplation. Patience is mostly needed to bear up unpleasant feelings. 
This means the observance of the Cultivation of Patience (khantisamvara) 
discipline. He should not therefore change his posture immediately when 
he feels unpleasant sensations but must proceed with noting them as 
"stiff, stiff; hot, hot" and so on. Such normal painful sensations will 
ordinarily pass away. In the case of strong Concentration it will be 
found that even great pains will pass away when they are being noted 
with patience. On the fading away of suffering or pain the usual 
exercise should be reverted to and noting carried out as "rising, 
falling; rising, failing."

On the other hand it may be found that pains or unpleasant feelings do 
not pass away in spite of making a note with great patience. In such a 
case it cannot be helped but to change the Posture. One must, of course, 
submit to superior forces. When Concentration is not strong enough pains 
will not pass away soon. In these circumstances there will often arise a 
mind wanting to change the Posture, and this mind should be noted as 
"wanting, wanting," after which it should be continued to note as 
"lifting, lifting" on lifting the hand; as "moving, moving" on moving it 
forward. These bodily actions should be carried out slowly, and these 
slow movements should be followed up and noted as "lifting, lifting; 
moving, moving; touching, touching" in the successive order of 
processes. Again on swaying the body a note should be made as swaying, 
swaying"; on raising the leg as "raising, raising"; on moving as 
"moving, moving"; and on putting down as "putting, putting." If then 
there is nothing to do, it should be reverted to the usual exercise of 
noting as "rising, falling; rising, falling." There should be no stop or 
break in between. The preceding act of noting and the one which follows 
should be contiguous. Similarly the preceding Concentration and the one 
which follows should be contiguous, and the preceding Spiritual 
Knowledge (nana) and the one which follows should be contiguous. In this 
way the gradual development, by stages, of Mindfulness, Concentration 
and Spiritual Knowledge takes place, and depending on their full 
development the final stage of Spiritual Knowledge of the Path (magga- 
nana) is attained.

In the practice of Vipassana Meditation it is important to follow the 
example of a person who tries to make a fire. In olden days a person had 
to work without stopping by rubbing two dry sticks till fire was 
produced. As the sticks got hotter and hotter, the more effort was 
needed, and rubbing had to be carried out incessantly. Only when the 
fire was produced was he then at liberty to take rest. Similarly a Yogi 
should work hard so that there may not be any break between the 
preceding noting and the one which follows, and the preceding 
Concentration and the one which follows. He should revert to his usual 
exercise of noting as "rising, failing" when he has noted the painful 
sensations' While being thus occupied with his usual exercise, he may 
again feel the itching sensation somewhere in the body. He should then 
fix his mind on the spot and make a note as "itching, itching." Itching 
is an unpleasant sensation. As soon as it is felt there arises a mind 
wanting to rub or scratch. This mind should be noted as "wanting, 
wanting" after which no rubbing must be done as yet but a return must be 
made to itching and a note made as "itching, itching." While occupied 
with contemplation in this manner, itching used to disappear in most 
cases. Then the usual exercise of noting as "rising, falling" should be 
reverted to. If on the other hand it is found that itching does not 
disappear but it is necessary to rub or scratch, the contemplation of 
the successive processes should be carried out by noting the mind as 
"wanting, wanting." It should then be continued by noting as "raising, 
raising," on raising the hand; as "moving, moving" on moving the hand; 
as "touching, touching" when the hand touches the spot; as "rubbing, 
rubbing" or "scratching, scratching" when the hand rubs or scratches; as 
"withdrawing, withdrawing" on withdrawing the hand; as "touching, 
knowing" when the hand touches the body; and then afterwards 
contemplation should be reverted to the usual exercise of noting as 
"rising, falling."

In every case of changing the postures of contemplation of the 
successive processes should be carried out similarly and carefully. 
While thus carefully proceeding with the contemplation it is found that 
painful feelings or unpleasant sensations arise in the body of their own 
accord. Ordinarily people used to change the posture as soon as they 
feel even the slight unpleasant sensation of tiredness or feeling hot 
without taking heed of these incidents. The change is carried out quite 
heedlessly just while the seed of pain is beginning to grow. Thus 
painful feelings fail to take place in a distinctive manner. For this 
reason it is said that Posture (iriya-patha), as a rule, hides the 
painful feelings from view. People generally think that they are feeling 
well for days and nights. They consider that painful feelings occur at 
the time of an attack of a dangerous disease. The fact is just the 
contrast of what people think. Let anyone try and see how long he can 
keep himself in a sitting posture without moving or changing. He will 
find it uncomfortable after a short while, say five or ten minutes, and 
then he will find it unbearable after fifteen or twenty minutes. He will 
then be compelled to move or change the posture, by either raising or 
lowering his head, moving the hands or legs by swaying his body either 
forward or backward. Many movements usually take place during a short 
time and the number would be very large if they are to be counted for a 
day. However, no one appears to be aware of these facts because no one 
takes heed of them. Such is the order in every case. While in the case 
of a Yogi who is always mindful of his actions and is proceeding with 
contemplation, body impressions in their own respective nature are 
therefore distinctly noticed. They cannot help but reveal themselves 
fully in their own nature because he is watching until they come to the 
full view. Though a painful sensation arises he keeps on noting it: he 
does not ordinarily attempt to change or move. Then on the arising of 
mind wanting to change he at once makes a note of it as "wanting, 
wanting" and afterwards he returns again to the painful sensation and 
continues his noting of it. He changes or moves only when he finds the 
pain unbearable. In this case also he begins by noting the wanting mind 
and proceeds with noting carefully every action in the process of 
moving. This is why Posture can no longer hide painful sensation. Often 
a Yogi feels painful sensations creeping from here and there or he may 
feel a hot sensation, aching sensation, itching, or he may feel that the 
whole body is a mass of painful sensation. That is how painful 
sensations are found to be predominating because Posture cannot cover 
them.

If he intends to change the posture from sitting to standing, he should 
in the first place make a note of the intending mind as "intending, 
intending" and proceed with the acts of arranging the hands and legs in 
the successive order by noting, "raising, moving, stretching, touching, 
pressing, and so forth." When the body sways forward it should be noted 
as "swaying, swaying." While in the course of standing up, rising, there 
occurs lightness in the body. Attention should be fixed on these factors 
and a note made as "rising, rising." The act of rising up should be 
carried out slowly. During the course of practice it is most appropriate 
if a Yogi acts feebly and slowly in all s activities just like a weak 
sick person. Perhaps the case of a person suffering from lumbago would 
be a more fitting example here. The patient must be cautious and move 
slowly to avoid pains. In the same manner a Yogi should always try and 
keep to slow motions in all the actions. The lowest speed is necessary 
to enable Mindfulness, Concentration, and Spiritual Knowledge to catch 
up. One has lived all the time in a light-hearted manner, and he just 
begins seriously to train himself for keeping his mind in the body. It 
is the beginning only and Mindfulness and Spiritual Knowledge have not 
yet been properly geared up while the physical and mental processes are 
moving at top speed. It is therefore imperative to bring the top-level 
speed of these processes to the lowest gear so as to make it possible 
for the Mindfulness and Spiritual Knowledge to keep pace with them. It 
is therefore instructed that slow motion exercises should be carried out 
at all times. Further it may be mentioned that it is advisable for a 
Yogi to behave like a blind person throughout the course of training. A 
person without any restrained manner will not look dignified because he 
usually looks at things and persons wantonly. He cannot obtain a steady 
and calm state. While on the other hand the blind person behaves in a 
composed manner by sitting sedately with downcast eyes: he never turns 
to any direction to look at things or persons because he is blind and 
cannot see them. Even if a person comes near him and speaks to him he 
never turns around. This composed manner is worthy of imitation. A Yogi 
should act in the same manner while carrying out the contemplation: he 
should not look anywhere. His mind must be intent solely on the object 
of contemplation; while in the sitting posture he must be intently 
noting as "rising, failing." Even if strange things occur nearby, lie 
must not look at them carefully: he must simply make a note as "seeing, 
seeing" and then pass on to the usual exercise by noting as "rising, 
falling." A Yogi should have a high regard for the exercise and carry it 
out with due respect so much so as to be mistaken for a blind person.

In this respect certain female Yogis were found to be in perfect form. 
They carefully carried out the exercise with all due respect in 
accordance with the instructions. Their manner was very composed and 
they were always intent on the objects of contemplation. They never 
looked around. When they walked they were always intent on the steps. 
Their steps were light, smooth and slow. Every Yogi should follow their 
example.

It is necessary for a Yogi to behave like a deaf person also. Ordinarily 
a person, as soon as he hears a sound, turns around and looks at the 
direction from where the sound comes. Or he turns around towards the 
person who speaks to him and makes a reply. He will not behave in a 
sedate manner. While on the other hand, a deaf person behaves in a 
composed manner: he does not take heed of any sound or talk because he 
never hears them. Similarly a Yogi should conduct himself in like manner 
without taking heed of any unimportant talk nor should he deliberately 
listen to any talk or speech. If he happens to hear any sound or talk he 
should at once make a note as "hearing, heating" and then return to the 
usual exercise of noting as "rising, falling." He should proceed with 
his contemplation intently so much so as to be mistaken for a deaf 
person.

It should be remembered that the carrying out intently of contemplation 
is the only concern of a Yogi; other things seen or heard are not his 
concern. He should not take heed of them even though they may appear to 
be strange or curious. When he sees any sights he must ignore them as if 
he does not see; so also in the case of voices or sounds he must ignore 
them as if he does not hear. In the case of bodily actions he must act 
slowly and feebly as if he were sick and very weak.

It is therefore emphasized that the act of pulling up the body to the 
standing posture should be carried out slowly. On coming to an erect 
position a note should be made as "standing, standing"; if he happens to 
look around, a note should be made as "looking, seeing"; and on wag each 
step should be noted as "right step, left step" or "walking, walking." 
In each step attention should be fixed on the movement from the point of 
lifting the leg to the point of putting down. While walking in quick 
steps or taking a long walk, a note on one section of each step as 
"right step, left step" or "walking, walking" will do. In the case of 
taking a slow walk, each step may be divided into three sections of 
lifting, pushing forward and putting down respectively. In the beginning 
of the exercise a note should be made on two sections in each step as 
"lifting," by fixing the attention on the upward movement of the leg 
from the beginning to the end, and as "putting" on the downward movement 
from the beginning to the end.

Thus the exercise which starts with the first step by noting as 
"lifting, putting" now ends. Here it may be mentioned that, at the time 
of noting as "putting" when the leg is put down in the first step, the 
other leg happens usually to lift up to begin the next step. This should 
not be allowed to happen. Next step should begin only after the end of 
the first step, such as "lifting, putting" for the first one and 
"lifting, putting" for the next step, After two or three days this 
exercise would be easy and lie should carry out the exercise of noting 
each step in three sections as "lifting, pushing, putting." For the 
present a Yogi should start tile exercise by noting as "right step, left 
step," or "walking, walking" while walking quickly, and by noting as 
"lifting, putting" while walking slowly.  

In the course of his walk he may feel wanting to sit down. He should 
then make a note as "wanting, wanting"; if he then happens to look up as 
"looking, seeing; looking, seeing"; on going to the place for sitting as 
"lifting, putting"; on stopping as "Stopping, stopping"; on turning as 
"turning, turning"; when he feels wanting to sit as "wanting, wanting." 
In the act of sitting there occurs a heaviness in the body and also a 
downward pull. Attention should be fixed on these factors and a note 
made as "sitting, sitting, sitting." After having sat down there would 
be movements of bringing the hands and legs into position. They should 
be noted as "moving, bending, stretching, and so forth." If there is 
nothing to do and if lie is sitting quietly he should revert to the 
usual exercise of noting as "rising, falling."

If in the course of contemplation he feels painful or tired or hot he 
should make a note of them and then revert to the usual exercise by 
noting as "rising, falling." If he feels sleepy he should make a note as 
"sleepy, sleepy," and proceed with the noting of all acts of preparing 
for lying down and bringing into position the hands and legs as 
"raising, pressing, moving, supporting"; when the body sways as 
"swaying, swaying"; when the legs stretch as "stretching, stretching"; 
and when the body drops and lies flat as "lying, lying."

These trifling acts in lying down are also important and they should  
not be neglected. There is every possibility of attaining enlightenment 
during this short time. On the full development of Concentration and 
Spiritual Knowledge enlightenment is attainable during the present 
moment of bending or stretching. In this way Venerable Ananda (nephew 
and personal attendant of the Buddha) attained Arhatship at the very 
moment of lying down.

About the beginning of the fourth month after the great final Nirvana 
after death (maha-parinirvana) of the Lord Buddha it was arranged to 
hold the first sangayana. By this term is meant the council of monks who 
collectively made classification, examination, confirmation and 
recitation of all teachings of Lord Buddha. At that time five 'hundred 
monks were chosen for the work. Of them four hundred and ninety-nine 
were Arhats (Adepts, who have become perfect and have attained 
enlightenment) while Venerable Ananda alone was a Sotapanna (Stream 
Winner, i.e., the first stage on the path when one has entered the 
stream leading to enlightenment). In order to attend the Council as an 
Arhat on the same level with the others he made his utmost effort to 
carry on with the meditation until just one day before the first day of 
the Council. That was on the fourth waning of the month of August. He 
proceeded with the contemplation of Mindfulness of the Body (kaya-gata- 
sati) which is also known as the Application of Mindfulness to Insight 
into the Functioning of the Body (kaya-nupassana satipatthana) and kept 
on walking the whole night. It mt be in the same manner of noting as 
"right step, left step" or "walking, walking." He was thus occupied with 
the intent contemplation of mental and material processes in each step 
till the dawn of the next day. But he had not yet attained the Arhatship.

Then the Venerable Ananda thought thus: "I have done my utmost. Lord 
Buddha used to say, 'Ananda, you possess full Perfections (paramis). Do 
proceed with the practice of meditation. You will surely attain 
Arhatship one day.' I have tried my level best so much that I can be 
counted as one of those who ever did their best in meditation. What may 
be the reason for my failure?" Then he remembered: "Ah! I was 
overzealous in keeping solely to the exercise of walking throughout the 
night. There was an excess of Vigor and less Concentration, which indeed 
was responsible for the state of Restlessness (uddhacca). It is now 
necessary to stop walking so as to bring Vigor in level with 
Concentration and to proceed with the contemplation in a lying 
position." Venerable Ananda accordingly entered his room and sat down on 
the bench and then began to lie down. It was said that Venerable Ananda 
attained Arhatship thus at the moment of lying down or rather at the 
moment of contemplating as "lying, lying." This manner of attaining 
Arhatship has been recorded as a strange event in the Commentaries 
because this manner was outside of the four regular postures of walking, 
standing, sitting and lying down. At that moment Venerable Ananda could 
not be regarded strictly to have been in a standing posture because his 
feet were off the floor, nor could he be regarded as sitting because his 
body was in a leaning position quite close to a pillow, nor in a laying 
posture because his head had not touched the pillow and the body did not 
lay flat as yet.

As Venerable Ananda was a Stream Winner he had to develop through three 
other higher stages: the Path and Fruition of a Once-Returner, second 
stage on the Path; Path and Fruition of a Never-Returner, third stage on 
the Path; and Path and Fruition of an Adept, fourth and final stage of 
the Path (sakadagami magga & phala, anagami magga & phala, arahatta 
magga & phala) in his final attainment. It took a moment only. Every 
care is therefore needed to carry on the practice of contemplation 
without relaxation or omission.

In the act of lying down, contemplation should be carried out with due 
care. When one feels sleepy and wants to lie down a note should be made 
as "sleepy, sleepy; wanting, wanting"; on raising the hand as "raising, 
raising"; on stretching as "stretching, stretching"; on touching as 
"touching, touching"; on pressing as "pressing, pressing"; after swaying 
the body and on dropping it down as "lying, lying." The action of lying 
down should be carried out very slowly.

On touching with the pillow it should be noted as "touching, touching"- 
there are many places of touch all over the body but each spot only need 
be noted at one time. In the lying position there are becomes aware 
firstly of the painful sensations he should start by noting the painful 
sensations and then proceed with bodily actions. If he stays quietly 
without moving, the usual exercise of noting as "rising, failing" should 
be attended to. If he intends to get up he should note as "intending, 
intending" and then proceed with the noting of all actions serially in 
bringing the legs and hands into position. It should be noted as 
"raising, raising" on raising the body, as "sitting, sitting" when the 
body is erect and in sitting posture, and if there are any other actions 
of bringing legs and hands into position these actions should also be 
noted. If there are no particular things the usual exercise of noting as 
"rising, falling" should be reverted to.

So far, things relating to the objects of contemplation in connection 
with the four postures and changing from one posture to another have 
been mentioned. It is merely a description of the general outline of 
major objects of contemplation to be carried out in the course of 
practice. Yet in the beginning of the practice, it is difficult to 
follow up all of them in contemplation. Many things will be omitted. But 
on gaining sufficient strength in Concentration it is easy to follow up 
in contemplation not only those already enumerated but many more. With 
gradual development of Mindfulness and Concentration the pace of 
Spiritual Knowledge quickens, and thus many more can be perceived. It is 
necessary to work up to this high level.

Contemplation should be carried out also in the case of washing the face 
in the morning or when taking a bath. As it is necessary to act quickly 
in these cases, contemplation should be carried out to such an extent as 
far as possible in these circumstances. On stretching the hand to catch 
hold of the mug as "stretching"; on catching hold of the mug as 
"holding"; on dipping the mug as "dipping"; on bringing the mug towards 
the body as "bringing"; on pouring the water as "pouring"; on feeling 
cold as "cold"; on rubbing as "rubbing" and so on. There are also many 
actions in changing or arranging the dress, in arranging the bed or bed 
sheets, and in opening the door and so on. These actions should be 
contemplated in detail serially as much as possible.

At the time of taking meal contemplation should be started from the time 
of looking at the meal table as "looking, seeing; looking, seeing"; when 
stretching the hand to the plate as "stretching, stretching"; when the 
hand touches the food as "touching, hot, hot"; when gathering the food 
as "gathering, gathering"; when catching hold of the food as "catching, 
catching"; after lifting when the hand is being brought up as "bringing, 
bringing"; when the neck is being bent down as "bending, bending"; when 
the food is being placed in the mouth as "placing, placing"; when 
withdrawing the hand as "withdrawing, withdrawing"; when the hand 
touches the plate as "touching, touching"; when the neck is being 
straightened as "straightening, straightening"; when chewing the food as 
"chewing, chewing"; at the time of chewing when the taste of food is 
known as "knowing, knowing"; when he likes the taste as "liking, 
liking"; when he finds it pleasant as "pleasant, pleasant"; when 
swallowing as, 'swallowing, swallowing." This is an illustration of the 
routine of contemplation on partaking of each morsel of food till the 
meal is finished. In this case also it is difficult to follow up all 
actions at the beginning of the practice. There will be many omissions. 
He should not, however, hesitate but must try and follow up as much as 
he can. With the gradual advancement of the practice it will be easy to 
note many more than those mentioned here.

Now the lessons for the practical exercise of contemplation are almost 
complete. As they are explained in detail and at some length it is not 
easy to remember all of them. For the sake of easy memory, a summary of 
important. and essential points will be mentioned. They are few.

In the case of taking a walk a Yogi should contemplate the movements of 
the steps. While walking briskly each step should be noted as "right 
step, left step" respectively. Mind should be fixed intently on the 
movement of each step. While in the course of walking slowly each step 
should be noted in two sections as "lifting, putting; rifting, putting." 
While in a sitting posture the usual exercise of contemplation by noting 
the movements of the abdomen as "rising, falling, rising, falling" 
should be carried out. The same manner of contemplation by noting as 
"rising, falling, rising, falling" should be carried out in the case of 
lying posture also.

If it is found that the mind wanders during the course of noting as 
rising, falling," it should not be let off but it should be followed up 
immediately. On imagining it should be noted as "imagining, imagining"; 
on thinking as "thinking, thinking"; on the mind going out as "going, 
going"; on the mind arriving at a place as "arriving, arriving"; and so 
forth on every occurrence. And the usual exercise of noting as "rising, 
falling" should then be reverted to. When there occur feelings of 
tiredness in hands, legs or other limbs, or of hot or prickly or aching 
or itching sensations, they should be immediately followed up and noted 
as "tired, hot, prickly, aching, itching, and so on" as the case may be. 
A return should then be made to the usual exercise of noting as "rising, 
falling." When there are acts of bending or stretching the hands and 
legs, or moving the neck or limbs, or swaying the body to and fro, they 
should be followed up and noted in the serial order as they occur. The 
usual exercise of noting as rising, falling" should then be reverted to.

If the practice is proceeded with in the manner indicated, the number of 
objects will gradually increase in course of time. At first there will 
be many omissions because mind used to wander without any restraint. 
However, one should not lose heart on this account. This difficulty is 
usually encountered in the beginning of the practice. After some time 
mind cannot play truant any longer because it is always found out every 
time it roves. It therefore remains fixedly on an object to which it is 
directed. As rising occurs the mind makes a note of it, and thus the 
object and the mind coincide. As falling occurs the mind makes a note of 
it and thus these two coincide. There is always a pair of object and the 
mind which knows the object at every time of noting. These two elements 
of material object and knowing mind only arise in pairs, and apart from 
these two there does not exist any other thing either in the form of a 
person or self. This fact will be perceptible personally in due course.

The fact that matter and mind are two separate things will be clearly 
perceived during the time of noting as "rising, falling." The two 
elements of matter and mind are linked up in a pair and their arising 
coincides, that is, the material process of rising coincides with the 
mind knowing it, the material process of falling coincides with the mind 
knowing it, and the respective processes of lifting, pushing, putting 
coincide with the respective minds knowing the processes. This knowledge 
in respect of matter and mind rising separately is called Spiritual 
Knowledge of Insight (nama-rupa-pariceheda-nana). It is the preliminary 
stage in the whole course of Spiritual Knowledge of Insight. It is 
important to have this preliminary stage developed in a proper manner.

On continuing the practice of contemplation for some time, there will  
be a considerable progress in Mindfulness and Concentration. At this 
high level it will be perceptible that, on every occasion of noting, 
each process arises and vanishes at the very moment. But it is, on the 
other hand, considered generally by uninstructed people that body and 
mind remain in a permanent state throughout the life or existence, that 
the same body of childhood has grown up into manhood, that the same 
young mind has grown up into maturity and that both body and mind are 
one and the same person. The real fact is not so. Nothing is permanent. 
Every thing comes into existence for a moment, and then vanishes. 
Nothing can remain even for a winking moment. Changes are taking place 
very swiftly and they will be perceived in due course. While carrying on 
the contemplation by noting as "rising, falling" and so forth one would 
perceive that these processes generally come up and disappear one after 
another in succession very swiftly. On thus perceiving that every thing 
vanishes on the very point of noting, a Yogi is satisfied with the fact 
that nothing is permanent. This knowledge regarding the impermanent 
state of things is Spiritual Insight Into Transience (aniccanupassana- 
nana). A Yogi then feels that this everchanging state of things is 
distressing and not to be desired. This is Insight Into Suffering 
(dukkanupassana-nana). And on suffering also many painful feelings it is 
regarded as a mere heap of suffering. This, too, is of the same insight.

Then it is perceived that the elements of matter and mind never follow 
one's wish but they act according to their own nature and conditioning. 
While being engaged in the act of noting the processes, a Yogi is 
convinced that these processes are not controllable and they are neither 
person nor living entity nor self in the real sense. This is Insight 
Into the Absence of A Self (anattanupassana-nana).

When a Yogi has fully developed the Insights into Impermanence, 
Suffering, and Absence of A Self, he will realize Nirvana. From time 
immemorial Buddhas, Arhats and Holy Ones realized Nirvana by this means 
of Vipassana. It is the high way leading to Nirvana. As a matter of 
fact, Vipassana consists of the four Applications of Mindfulness 
(satipatthanas) and is therefore the high way to Nirvana.

Yogis have now come to take up the course of training in contemplation. 
It should be borne in mind that they are on the high way which had been 
taken by Buddhas, Arhats and Holy Ones. This opportunity is afforded to 
them apparently because of their Perfections of previous endeavors in 
seeking and wishing for it, and also of their present mature condition. 
They should rejoice at heart for being availed of this opportunity. They 
should also feel assured that by walking on this high way without 
wavering, they will gain the personal experience of the highly developed 
Concentration and Knowledge as had already been known to Buddhas, Arhats 
and Holy Ones. They will develop such a pure state of Concentration as 
has never been known before in the course of their life and thus enjoy 
many innocent pleasures as a result of the advanced Concentration.

They will also learn the practical knowledge of Impermanence, Suffering, 
and the Absence of A Self by having a direct personal experience of the 
actual facts, and then realize Nirvana on the full development of these 
knowledges. It will not take long to achieve the object, but possibly in 
a month, or twenty days, or fifteen days; or on rare occasions even in 
seven days for a selected few with extraordinary Perfection.

Yogis should, therefore, proceed with the practice of contemplation in 
great earnest and with full confidence trusting that it will surely lead 
to the development of Spiritual Knowledge of the Path and Its Fruition, 
and to the Realization of Nirvana. They will then be free from the 
Erroneous View That There is A Self (sakkaya-ditthi) and Doubt 
(vicikiccha) and will no longer be subject to the round of rebirths in 
the miserable existence of hell, animals or hungry ghosts.

========================================================================

                      Practical Insight Meditation

                      The Venerable Mahasi Sayadaw
                          Agga Mahasi Pandita


                    DEPARTMENT OF RELIGIOUS AFFAIRS
                             RANGOON,BURMA.
                                  1979



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 raising 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 Maha  
Satipatthana Sutra, 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 foundations 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,  
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 Maha 
Satipatthana Sutra, 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 
satipatthana meditation under the personal guidance of the Most 
Venerable Mingun Jetavan Sayadaw 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 yogis. In compliance 
with the requests of those of the earlier batches, who had benefitted by 
my personal instructions, I wrote a treatise on vipassana 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 references to 
Pali texts, commentaries and subcommentaries. 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. his 
present book is the English translation of the said Chapter V. The first 
fourteen pages of the Burmese 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 Burmese 
original were translated into English, in compliance with the wish of 
the Venerable Nyanaponika Mahathera, by Myanaung U Tin, a disciple and 
dayaka 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 yogis, monks 
as well as lay, both men and women.

The Venerable Nyanaponika Mahathera 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 
satipatthana  meditation under the guidance of Anagarika Munindra at 
Burmese 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 Nyanaponika 
Mahathera. This  book is, therefore, the coordination and combined 
publication of the aforesaid two translations, with my preface added 
thereto. Chapter V of my Burmese 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 Pali names are fully 
explained in "Progress of Insight," translated from my Pali treatise 
into English by the Venerable Nyanaponika Mahathera. 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 know ledge 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  Maha Satipatthana Sutra. 


October 1, 1970  Bhaddanta Sobhana
'Thathana Yeiktha,'  Agga Maha Pandita
16, Hermitage Road,  Mahasi Sayadaw
Rangoon, Burma



                                 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 layfolk, these rules comprise the 
eight precepts which Buddhist devotees observe on holidays (uposatha) 
and during periods of meditation.' 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. If 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 (satipatthana), 
had been taken by successive buddhas 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 welfarer, 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 beings 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.' 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 failing 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, failing for the down ward 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 your 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 
care fully, 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 
failing 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. Firmly 
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 swaying, 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 
or 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 subconsciousness. 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 subconsciousness 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 notice able. Continuity of subconsciousness 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 a 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 per 
formed in  complete awareness. Are you thinking of the time of the day 
when  awakening? If so, note 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. While swallowing, should  
the food be felt touching the sides of the gullet, touching. Perform  
contemplation in this manner each time you partake of a 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." 


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 feeling 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)' and onward to higher 
stages of insight meditation (vipassana-bhavana).


                                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 failing 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 know ledge 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,' 
'per son' 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.'

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 
failing 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. lie 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.' 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 or 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 Pali 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 permanent 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 experienced, 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  com 
prehension 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 
inbreathing 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 can not 
possibly keep pace with this 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."' 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."

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 pairwise 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 subconsciousness 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  tioti(@iilg 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 or tired, then he should 
revert to noticing the rising and  failing of the abdomen. After soon 
time, when lie 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 decide to sleep, but  he does not fall asleep; 
and yet he remains fit and alert. He need not worry about the loss of 
sleep, 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 ceased and vanished in the past so will it cease and vanish  in the 
future." One must notice such a reflection." 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 wellbeing 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 nothing 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." 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 wellbeing 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."' 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." 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." 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-self " 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. "' 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 hours 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 in contemplation. Nor 
does he,  in any manner. But if he does not develop sufficient progress 
of insight  to gain the "knowledge of the path and its fruition" (magga 
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 
stack again. In the 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 seagoing ship. In ancient 
times  the captain of a seagoing 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 know ledge 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 or four times 
in rapid succession. Immediately after the last  consciousness in this 
series of accelerated noticing has ceased, magga and  phala (path and 
fruition) 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 cease 
altogether,  or, the objects and the acts of noticing are cut off as a 
vine is cut by a  knife; or, the objects and acts of noticing fall off 
as if one is relieved  of a heavy load; or, the objects and acts of 
noticing break away as if  something 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 magga-phala. They would say inwardly: "I have now  
realized nirvana and have attained sotapatti magga-phala. " Such a clear  
knowledge is evident to one who has studied the scriptures or heard  
sermons on this subject." 

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 now 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  it 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 sotapatti magga 
phala.  

One who has attained the knowledge of path and fruition is aware of the  
distinct change of his temperament and mental attitude and 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 a 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-nana) If one who has attained magga-phala  
wishes to attain the knowledge of fruition (phala-nana) 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 "know ledge 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 know ledge 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 noticing, 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  dharma 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 at once in him the awareness of 
thoughts relating to the cessation of the formations  or the objects of 
sight, hearing, etc. Then the normal contemplation  returns or buoyant 
feeling or reflection. At the beginning the formations  appear to him to 
be coarse and his noticing 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 "goose flesh," 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. If however, when that  
period expires, knowledge of dissolution arises by itself. If it does 
not  arise by itself, then heed must be driven 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 wi 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.  

The 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 (I by a feeling of dissatisfaction, but will gain 
knowledge of observation. Then, the meditator must turn his mind to 
the  knowledge of equanimity. The momentum of contemplation will go on 
until  there arises smoothly the knowledge of observation. 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 knowledges is not yet satisfactory, it 
should be  repeated until one is satisfied. To a very ardent meditator 
tile 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 .  
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 reattaining 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 is contemplating for  the recurrence of fruition know ledge, 
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 noticing 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 saka dagami magga, the path of the once- 
returner. Again, if one ardently wishes to attain to the third path, 
anagami magga, one must again decide on a definite period during which 
one abandons fully the desire for returning to the fruition knowledge of 
the previous path. Then one resolves thus: "May only the progress of 
insight relating 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 anagami or non-returner. One who 
aspires to the fourth and final path and fruition, that of sainthood 
(arahatta magga phala), must fix a period and give up all desire to 
reattain 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 Satipatthana Sutra. 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 (magga phala-nana)  refer only to those who have 
gained maturity in the fulfillment of ar _  paramitas (perfections). 
Those who have not yet developed paramitas fully  will come to a 
standstill at the "knowledge of equanimity about formations." An 
important point to be noted 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 
(sila) 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 (samadhi). 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 ore'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  on(, has to strive that long it must not be assumed that, 
one has not yet  fully developed paramitas. Again, the present effort 
can lead to the  fulfillment of paramitas, getting nearer to maturity. 
So, one should not  waste one's time by weighing in his mind the matter 
of one's having the  paramitas 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 paramitas is not possible with 
out effort. Granted that  one has fully developed paramitas, 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 
paramitas 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 n 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 vipassana (insight)  
meditation, they will be well advised to practice by the aforesaid way 
the  contemplations of body, feeling, consciousness and mental objects, 
called  otherwise satipatthanna 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 toto by every 
meditator. There are  bound to be differences according to one's 
capabilities and paramitas.  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-nirvana) 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  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  
Nidana Vagga, Sumyutta Nikaya: "A teacher should be sought for knowledge  
about decay and death as it really I,." Should anybody be obsessed with  
pride"I am an extra ordinary man. Why should I learn from anyone'?"he 
will  be well advised to do away with such pride, as Potthila Mahathera 
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, 
mara's conqueror. 

                     (The Book of Kindred Sayings')

                                 Notes

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 (sotapanna) 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 
(saka  a"gami) 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 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-nana. On the degrees of insight knowledge, see The  
Progress of Insight by The Ven. Mahasi Sayadaw (publ. by The Forest  
Hermitage, Kandy, Ceylon). 

6. The preceding section describes the "analytical knowledge of body and  
mind" (nama-rupa-pariccheda-nana ), belonging to the "Purification of  
View."

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

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

9. These phenomena are the "ten corruptions of in sight." They have the  
character of "corruptions" only when they cause attachment in the  
meditator, or lead to conceit, i.e., if, in misjudging these the nomena  
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 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(bhavana). "  

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 Pali of the Maha 
Satipatthana Sutra accompanied by a commentary from the author, Mahasi 
Sayadaw. This is offered as an expanded aid in this meditational 
technique, a reference to the source from which all Satiatthana 
meditations arose, the words of the Buddha.        

                        Techniques of Meditation

The MahaSatipatthana Sutra 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 underrobe, overrobe, 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, 0 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 bending; 
"stretching" 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 "I,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 Pali 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 (rupa) 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 (aya tana); in the 
body impression of  the eighteen elements (datu); in the wind element of 
the four material  elements (maha-bhuta); 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, ayatanas, dhatus and  saccas. While the abdomen 
is rising and falling the pressure and movement  experienced thereby is 
a 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 Maha-satipatthana Sutra (Dhatumanasi kara 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  
under stood."                    

                       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 
subcommentarial  statements, instructions are given to the meditators to 
begin with the  rising and failing 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 failing 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 comprehended, things tangible are to be   
comprehended, mind is to be comprehended, mind states are to be   
comprehended."

          Insight Meditations Without Prior Jhana Development.

It is possible to begin straightaway with insight (vipassana) meditation  
i.,without having previously developed full concentration in knowledge 
(jhana) 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 Maha-satipatthana Sutra, all except 
those  dealing with mindfulness of breathing, the reflection on the  
repulsiveness of the body and the 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" (dhatu-vavatthana) and points out 
that, while  contemplating the four elements, the hindrances are over 
come 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

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

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

0 "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."' 

0 "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 
samsara  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 non-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 a once-returner ... to realize 
the  fruits of non-returning; and for a brother who is a non 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, non-returning and 
arahatship.   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 arahatship.

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 Maha Pandita, October 10, 1970 Mahasi Sayadaw