The Breath of Love - Dependent Origination

The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera


The Buddha Taught Dependent Origination

Dependent Origination is the teaching which makes the Buddha’s
path unique amongst all other types of meditation. During his
period of struggle for awakening, Dependent Origination came
as a marvelous and eye-opening discovery that ended his pursuit
in the darkness:
“Arising, arising—thus, Monks, in regard to things unheard before
there  arose  in  me  vision,  knowledge,  wisdom,  understanding
and radiance.” (Samyutta Nikàya XII. 65/ii.105).
“Once  Awakened,  the  mission  of  the  Tathagata  is  to  proclaim
Dependent Origination (along with the Four Noble Truths.) to
the world.” (Samyutta Nikàya XII.25-6).

The  Buddha  taught  this  in  discourse  after  discourse,  so  much
so,  that  the  Dependent  Origination  soon  becomes  the  most
essential and important teaching of all. When the Arahat Assaji
was  asked  to  state  the  Master’s  message  as  precisely  and  as
briefly  as  possible,  he  gave  the  doctrine  of  arising  and  ceasing
of  Dependent  Origination  and  the  arising  once  again  of  these
phenomena.
With  a  single  sentence,  the  Buddha  dispels  doubt  about
the  correctness  of  this  summary:  “He  who  sees  Dependent


Origination  sees  the  Dhamma,  he  who  sees  the  Dhamma  sees
Dependent  Origination.”  (Taken  from  the  Middle  Length
Sayings  [Majjhima  Nikàya],  sutta  number  28,  section  28).  This
means seeing and realizing all of the Noble Truths in all of the
links of Dependent Origination. This is the only way!
When your faculties have gained a degree of maturity and you see
the twelve links of ‘Dependent Origination’ clearly, the mundane
path  rises  to  the  supramundane  path  because  it  leads  directly
and  surely  out  of  ‘Suffering’.  You  then  realize  ‘The  Origin  of
Suffering’, ‘The Cessation of Suffering’, and ‘The Path Leading
to the Way Out of Suffering’.
There  is  another  interesting  sutta  about  the  seeing  of  the  Four
Noble  Truths,  found  in  the  Digha  Nikàya  sutta  number  16,
section 5.27. From this section of the sutta, you can conclude that
the  way  to  attain  awakening  is by  following  the  Eightfold Path
and realizing the links of Dependent Origination and the Four
Noble Truths. It says:
5.27] “In whatever Dhamma and Discipline the Noble Eightfold
Path is not found, no ascetic is found of the first grade (meaning
a Sotàpanna), second grade (meaning Sakadàgàmi), third grade
(meaning Anàgàmi), or fourth grade (meaning an Arahat). But
such ascetics can be found, of the first, second, third, and fourth
grade  in  a  Dhamma  and  Discipline  where  the  Noble  Eightfold
Path is found. Now, Subhada, in this Dhamma and Discipline the
Noble Eightfold Path is found, and in it are to be found ascetics
of the first, second, third and fourth grade. Those other schools
are devoid of [true] ascetics; but if in this one the monks were to
live to perfection, the world would not lack for Arahats.”
Mind opens when it sees and realizes these twelve impersonal
links  of  Dependent  Origination  directly.  As  a  result,  mind


becomes dispassionate and free. This is as true now in present
times, as it was 2600 years ago. Any teaching that doesn’t highlight
the  necessity  of  Dependent  Origination  as  its  realization  and
final goal or destination isn’t teaching the true path. Currently,
many people say that seeing impermanence, suffering, and not-
self is realizing Nibbàna.
  However,  you  must  note  that  although  these  characteristics
do lead the way to realizing Nibbàna and are very important to
develop, they don’t directly allow you to see the supramundane
state of Nibbàna.
“You can see, one or all of the three characteristics of existence,
i.e., impermanence, suf fering and not-self, without ever directly
seeing  Dependent  Origination,  but,  when  you  see  Dependent
Origination  directly  you  will  always  see  all  of  the  three
characteristics.”
According to the first sutta in the Mahà Vagga of the Vinaya, it
cannot work any other way.
The Courage to Investigate
Currently,  there  seems  to  be  some  disputes  regarding  the
kinds of meditation the Buddha taught. One school of thought
says—“You  must  begin  by  practicing  ‘Jhàna  [fixed]  absorption
concentration meditation’ and then proceed to the fourth Jhàna
[5] before switching over to the practice of ‘Vipassanà meditation’
or momentary concentration [khanika samàdhi].
Other schools of thought say that you can attain Nibbàna without
going  through  the  Jhànas,[6]  by  only  practicing  “Vipassanà
meditation”[7]  or  developing  access  concentration  [upacàra
samàdhi] right from the beginning of your meditation practice.


Interestingly, the word “Vipassanà’ or ‘vidassana’ ,which has the
same meaning, is only mentioned very few times by itself in the
suttas,  however,  the  word  Jhàna  is  mentioned  many  thousands
of times in the suttas, so what do you think the Buddha taught
most?
The words Serenity (Jhàna) and Insight (Vipassanà) are mentioned
together many times ‘together’ in the texts. In Majjhima Nikàya,
sutta  number  149,  section  10  it  says  that  “serenity  and  insight
are evenly yoked together”.
Moreover, the ânàpànasati Sutta shows that the Buddha taught
only one kind of meditation by simultaneously developing both
the Jhànas and wisdom. Here, the word Jhàna means meditation
stages  of  understanding,  not  deep  absorption  or  fixed
concentration  (appanà  samàdhi)  or  access  concentration  (upacàra
samàdhi).
This sutta actually shows the method of how to tranquilize mind
and develop wisdom at the same time by seeing the true nature of
existence. This means observing anicca (impermanence), dukkha
(suffering), anattà (not-self), along with seeing and realizing the
cause and effect relationships of Dependent Origination.
At  the  same  time,  it  also  fulfills  the  “Four  Foundations  of
Mindfulness and the Seven Awakening Factors”. Hence, the way
leading  to  the  realization  of  Supramundane  Nibbàna  is  clearly
and precisely taught in this wonderful sutta.
The commentaries have divided “concentration” and “Vipassanà”
into  different  forms  of  meditation.  This  kind  of  “separation”
does NOT appear in the suttas. Although it is mentioned in the
Anguttara Nikàya that the first part of the practice is samatha and
the second part is vidassana (developing wisdom), it is not saying


that they are two different types of practices or meditations. The
practice combines both into one integral system!
It  is  only  that  different  things  are  seen  at  different  times,  as  in
the case of Sutta 111 ‘One by One as They Occurred’ from the
Majjhima  Nikàya.  This  sutta  gives  an  explanation  of  Venerable
Sàriputta’s  meditation  development  and  experience  of  all  the
Jhànas  (meditation  stages  of  understanding)  before  he  attained
Arahatship.
When  you  start  to  differentiate  and  categorize  meditation
practices,  the  situation  becomes  very  confusing.  This  is  also
evident  in  the  popular  commentaries  like  the  Visuddhi  Magga
and its sub-commentaries. You can begin to see inconsistencies
when you make a comparison with the suttas. Nowadays, most
scholars  use  just  a  line  or  parts  of  a  sutta  to  ensure  that  the
commentaries agree with that sutta.

However,  if  you  were  to  read  that  same  entire  sutta,  that  sutta
referred to may turn out to have an entirely different meaning.
This is not to say that scholars are intentionally making wrong
statements, but sometimes they get caught looking at tiny details
or parts of the Dhamma with such a narrow view that they tend
to lose a truth.
The  description  of  the  fixed  absorption  Jhànas  as  found  in  the
Visuddhi Magga doesn’t exactly match the description given in
the suttas and, in most cases, these Jhànas are very different from
what is found in the suttas.
For  example,  the  Visuddhi  Magga  talks  about  having  a  sign
(nimitta  in  Pàli).  This  can  be  a  light  or  other  visualized  mind-
made pictures which arise in mind at certain times when you are
practicing  Jhàna  meditation  (absorption  concentration  [appanà


samàdhi]  or  when  you  get  into  access  concentration  [upacàra
samàdhi]).  With  each  type  of  ‘concentration’  a  nimitta  of  some
kind arises.
When this happens, you are practicing a ‘concentration’ type of
meditation  practice  like  what  the  Bodhisatta  rejected  as  being
the way to Nibbàna! However, if you were to check the suttas, the
description of nimittas arising in mind has never been mentioned.
If it were very important, it would be mentioned many times. The
Buddha never taught concentration techniques, having nimittas
(signs)  arising,  or  the  chanting  of  mantras.  These  are  forms  of
Hindu  practices  that  have  been  sneaking  into  Buddhism  for  a
few hundred years.
Their influences can be seen in the ‘concentration practices’ and
in the Tibetan Buddhist styles of meditation as well as in other
popular commentaries like the Visuddhi Magga.
Thus,  the  current  ways  of  practicing  “concentration”,  does  not
conform to the descriptions given in the suttas. You must always
honestly  and  openly  investigate  what  is  being  said  by  placing
it  beside  what  is  found  in  the  suttas.  It  is  best  that  you  do  not
do this with just part of a sutta but use the whole sutta. This is
because  taking  out  one  or  two  lines  from  various  sections  can
cause confusion.
When  honestly  questioning  what  the  Buddha’s  Teachings  are,
you  will  find  that  an  open  investigation  helps  you  to  see  more
clearly and thus, questions will be answered more rationally. You
must always remember that the commentaries are the authors’
interpretation of what the suttas say and mean.
Many  times  well-intentioned  monks  look  for  ways  to  expand
their understanding and attempt to help themselves and others


with their comments. Then, as time goes by, more scholar monks
will expound on a certain comment explaining different subtle
meanings of some tiny phrases and individual comments. This
“dilutes” the true teachings and thus, has the tendency to move
you further away from the true meaning and understanding of
the suttas. As a result, many puzzling questions arise.
For example: In the practice of momentary concentration, where
does Dependent Origination fit into the scheme of things? This
practice  doesn’t seem to  go  hand  in  hand  with  the  teaching  of
Dependent Origination.
Another question is: According to the suttas, Right Effort means
bringing  up  zeal,  or  joyful  interest,  or  enthusiasm  (chanda)  in
mind. However, some meditation teachers say Right Effort only
means “noting” and others say it means ‘work harder’.
Other  puzzling  questions  asked:  Which  suttas  mention  the
terms  momentary  [khanika  samàdhi],  access  [upacàra  samàdhi],
and  absorption  or  fixed  concentration  [appanà  samàdhi]  states?
Which sutta describes ‘Insight Knowledges’?
Which sutta says that there is no mindfulness while in the Jhàna
meditation stages of understanding?
Please  note  that  in  the  Parinibbàna  Sutta,  the  Buddha  had
requested  his  disciples  to  always  compare  any  information
against the suttas and Vinaya not any other texts.
The Kàlàma Sutta
There must come a time when you stop repeating the words of others,
and stop practicing questionable methods without doing some open
and honest investigation into the original teachings of the Buddha.


You  must  not  depend  on  hearsay,  or  blind  belief  in  what  any
teacher says, simply because he is the authority.
In the Kàlàma Sutta, the Buddha gives some very wise advice:
*It is unwise to simply believe what you hear because it has    
been said over and over again for a long time.
*It  is  unwise  to  follow  tradition  blindly  just  because  it  has •   
been practiced in that way for a long time.
*It is unwise to listen to and spread rumors and gossip.   
*It is unwise to take anything as being the absolute truth just    
because it agrees with your scriptures (this especially means
commentaries and sub-commentaries).
*It  is  unwise  to  foolishly  make  assumptions,  without    
investigation.
*It is unwise to abruptly draw a conclusion by what you see    
and hear without further investigation.
*It is unwise to go by mere outward appearances or to hold    
too  tightly  to  any  view  or  idea  simply  because  you  are
comfortable with it.
*It  is  unwise  to  be  convinced  of  anything  out  of  respect    
and  deference  to  your  spiritual  teacher  without  honest
investigation into what is being taught.
We must go beyond opinions, beliefs, and dogmatic thinking. In
this way, we can rightly reject anything, which, when accepted,
practiced and perfected, leads to more anger, criticism, conceit,
pride, greed, and delusion. These unwholesome states of mind
are  universally  condemned  and  are  certainly  not  beneficial
to  ourselves  or  to  others.  They  are  to  be  avoided  whenever
possible.
On the other hand, we can rightly accept anything which when
practiced and perfected, leads to unconditional love, contentment


and gentle  wisdom. These  things  allow  us  to  develop  a  happy,
tranquil, and peaceful mind. Thus, the wise praise all kinds of
unconditional  love  (loving  acceptance  of  the  present  moment),
tranquility,  contentment  and  gentle  wisdom  and  encourage
everyone to practice these good qualities as much as possible.
In  the  Parinibbàna  Sutta,  the  Buddha’s  advice  to  the  monks
is  very  plain  and  precise.  We  are  to  practice  according  to  the
scriptural texts and observe whether the practice is done correctly.
Only after close examination and practice, along with personal
experience, can you be sure that the scriptures are correct. Thus,
the Buddha’s advice to the monks is not only to use the suttas,
but also to check whether the suttas are correct according to the
Dhamma and the Discipline (Vinaya).
This is how you make sure that the information is true and can
then be practiced correctly. This is taken from the Digha Nikàya,
sutta number 16, section 4.7 to 4.11. This translation come from
the book “Thus Have I Heard” by Maurice Walsh. It says:
4.7] At Bhogangagara the Lord stayed at the ânanda Shrine. And
here he said to the monks: “Monks, I will teach you four criteria.
Listen, pay close attention, and I will speak.’ ‘Yes sir’ replied the
Monks.
4.8] “Suppose a Monk were to say: ‘Friends, I heard and received
this  from  the  Lord’s  own  lips:  this  is  the  Dhamma,  this  is
the  Discipline,  this  is  the  Master’s  teaching’,  then  Monks,
you  should  neither  approve  nor  disapprove  his  words.  Then,
without approving or disapproving his words and expressions
this  should  be  carefully  noted  and  compared  with  the  Suttas
and  reviewed  in  the  light  of  the  Discipline.  If  they,  on  such
comparison and review, are found not to conform to the Suttas
and the Discipline, the conclusion must be:


“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  monk;  and  the  matter  is  to  be
rejected.  But  if  here  on  such  comparison  and  review  they  are
found to conform to the Suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this Monk.” This is the first criterion.
4.9] “Suppose a Monk were to say: “In such and such a place there
is a community with elders and distinguished teachers. I have
heard and received this from that community”; then, monks you
should neither approve nor disapprove his words. Then, without
approving  or  disapproving,  his  words  and  expressions  should
be carefully noted and compared with the Suttas and reviewed
in  the  light  of  the  Discipline.  But  where  on  such  comparison
and  review,  they  are  found  not  to  conform  to  the  Suttas  and
Discipline, the conclusion must be:
“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  monk”;  and  the  matter  is  to  be
rejected.  But  where  on  such  comparison  and  review  they  are
found to conform to the suttas and the Discipline, the conclusion
must be: “Assuredly this is the word of the Buddha, it has been
rightly understood by this monk.” That is the second criterion.
4.10] “Suppose a monk were to say: “In such and such a place
there are many elders who are learned, bearers of the tradition,
who  know  the  Dhamma,  the  Discipline,  the  code  of  rules:  I
have  heard  and  received  this  from  those  Monks,  ...  this  is  the
Dhamma, this is the Discipline, this is the Master’s teaching”,
then,  Monks,  you  should  neither  approve  nor  disapprove  his
words. Then, without approving or disapproving, his words and
expressions  should  be  carefully  noted  and  compared  with  the
suttas and reviewed in the light of the Discipline. But where on
such comparison and review, these are found not to conform to


the suttas and the Discipline, the conclusion must be:…”and the
matter is to be rejected.
But  where  on  such  comparison  and  review  they  are  found  to
conform  to  the  suttas  and  the  Discipline,  the  conclusion  must
be: “Assuredly this is the word of the Buddha; it has been rightly
understood by the monk.” This is the third criterion.
4.11] “Suppose a Monk were to say: “In such and such a place
there  is  one  elder  who  is  learned  ...  I  have  heard  and  received
this from that elder ... this is the Dhamma, this is the Discipline,
this  is  the  Master’s  teaching,  then,  Monks,  you  should  neither
approve nor disapprove his words. Then, without approving or
disapproving his words and expressions, this should be carefully
noted and compared with the suttas and be reviewed in the light
of  the  Discipline.  Where  on  such  comparison  and  review,  this
is  found  not  to  conform  to  the  suttas  and  the  Discipline,  the
conclusion must be:
“Assuredly  this  is  not  the  word  of  the  Buddha,  it  has  been
wrongly  understood  by  this  Monk;  and  the  matter  is  to  be
rejected.
But  where  such  comparison  and  review  they  are  found  to
conform  to  the  suttas  and  the  Discipline,  the  conclusion  must
be. “Assuredly this is the word of the Buddha; it has been rightly
understood by the Monk.” This is the fourth criterion.
The spirit of open investigation and exploration into the ways and
means of the Buddha’s Middle Path is open to all who have an
inquiring mind. This means a mind which is not stuck in looking
at  things  through  pride  and  attachment  at  what  they  “think”
is  right  without  first  checking  with  the  suttas.[8]  Occasionally,
some meditators become so much attached to their opinions and


teachers  such  that  they  think  their  method  is  the  “only  way”,
without checking the true teachings from the suttas.
As this book is taken directly from the suttas, you can observe
how  things  can  be  confused  and  misrepresented  by  some
commentaries. If you have the courage to investigate and practice,
you will be pleasantly surprised at the simplicity and clarity of
the  Buddha’s  teaching,  especially  when  commentaries  like  the
Visuddhi Magga are left alone. Although the suttas appear dry
and repetitive, they are quite illuminating and can be fun to read,
especially when you practice the meditation and gain intellectual
knowledge at the same time.

The Breath of Love - Anàpànasati Sutta

The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera

1
The Anàpànasati Sutta
A Practical Guide to
Mindfulness of Breathing and
Tranquil Wisdom Meditation

Please Note
Some  additional  materials  appear  in  this  version  of  this  book.  As  usual,  the
Anàpànasati  Sutta  explains  in  full  the  sutta  with  regard  to  your  meditation
instructions.  All  parts  of  the  Anàpànasati  Sutta  are  printed  in  bold  upright
letters. All other supporting sutta references used are printed in bold italics.
In this edition, three other primary practices are explained. They are Loving-
kindness  Meditation,  Forgiveness  Meditation  and  the  specific  instructions
for Walking Meditation which should accompany all practices. A glossary of
terms is added in the order you would study the meditation.
We hope this will be good support for your TWIM practice.


An Open Invitation
Namo Tassa Bhagavato Arahato Sammà Sambuddhasa
Many people are now on a search for a spiritual path that leads
their  mind  to  peace  and  happiness.  They  discovered  that  the
norms of the world which emphasize material happiness, do not
actually bring real peace and security.
Instead, those norms lead to more pain and dissatisfaction. For
these  people,  the  Buddha’s  Noble  Eightfold  Path  exemplifies
a  simple  and  contented  life;  a  life  that  is  open  and  free.  The
Buddha taught the method to free our minds of lust, hatred and
delusion.  He  started  by  showing  his  disciples  how  to  have  an
open  mind  that  expands  beyond  its  present  limitations  so  that
you can examine with understanding how everything works.
In the Kàlàma Sutta, the Buddha explicitly stated that you should
not  follow  any  beliefs  blindly,  but  rather,  you  should  always
examine  and  investigate  for  yourself.  These  admonishments
were put forth for the purpose of opening and expanding your
experience  so  that  you  will  not  be  attached  to  any  particular
doctrine without thorough investigation.
This kind of honest inquiry into any particular doctrine opens
on your mind and expands your consciousness. Then, you will
see what leads to a close or tight mind and what leads to a mind
that is open and clear.
One of the many lessons the Buddha teaches is to first, expand
your consciousness by the practice of generosity (dàna). When a
person is miserly, they have a tendency to have a tight and limited


mind full of craving. Their mind holds onto material things and
easily becomes attached to them. Attachment of any form makes
mind uncomfortable and tense.
This  tension  is  the  cause  of  immeasurable  pain  and  suffering
(dukkha).  Thus,  by  encouraging  the  practice  of  generosity,  it
teaches us how to have a joyful, open, and clear mind which is
never closed or tight.
Another form of generosity is the giving of time and energy to
help those who are having problems, i.e. to become real friends.
This  includes  helping  others  to  be  happy!  When  we  say  or
perform actions which cause people to smile, it opens our mind
and then joy arises. This doesn’t only happen to the other person
but  in  our  own  mind  as  well.  This  type  of  practice  helps  us  to
expand our mind and let go of the tension.
Precepts
The  Buddha  also  emphasizes  the  importance  of  keeping  our
moral discipline (sãla). The precepts are not commandments but
rather  they  are  suggestions  to  follow.  Keeping  them  leads  to  a
mind that easily becomes calm and composed. These five moral
precepts release mind from remorse, anxiety, and guilty feelings
if they are continually kept and observed.
These precepts are:
1.Abstaining  from  killing  or  harming  living  beings  on 
purpose;
2.Abstaining from taking what is not given;
3.Abstaining from wrong sexual activities;
4.Abstaining  from  telling  lies,  using  harsh  language, 
slandering, and gossip;
5.Abstaining from taking drugs and alcohol that dull our 


mind  (this  does  not  mean  a  doctor’s  prescriptions;  just
drugs or alcohol for the purpose of taking the edge off of
daily living).
Keeping  these  precepts  closely  means  that  our  mind  will  be
tension and guilt-free.
Subsequently, the Buddha taught the methods of meditation or
mental  development  (bhàvanà),  to  free  mind  from  tension  and
confusion. The essence of meditation is to open and calm your
mind and accept whatever arises without any tightening at all.
This  book  of  instructions  is  written  for  those  who  are  on  this
noble  quest.  To  a  beginner,  these  instructions  may  appear
confusing  and  difficult  to  understand.  However,  you  will
gradually  discover  the  many  benefits  when  these  instructions
are followed closely.
In  actual  fact,  within  the  texts,  meditation,  as  taught  by  the
Buddha,  is  never  broken  into  different  kinds  of  meditation.  It
is never taken to be deep concentration in any of its forms, that
is, fixed or absorption concentration (appanà samàdhi), access or
neighborhood  concentration  (upacàra  samàdhi)  or  moment-to-
moment concentration (khanika samàdhi), which actually brings
tightness to mind and suppresses the hindrances.
The ‘concentration’ meditation is a form of suppression, a kind of
cutting off of your experience which causes a kind of resistance
to arise in your mind. As a result, there is a conflict with reality.
On  the  other  hand,  “Tranquil  Wisdom  Insight  Meditation”
(TWIM), as found within the texts, opens mind and is continually
expanding  it.  It  does  not  ever  exclude  or  resist  anything.  A
‘concentrated’ mind does not meditate in the “Buddha’s Way”.


It  doesn’t  matter  whether  you  are  talking  about  full  or  fixed
absorption  concentration,  or  access  concentration.  These  still
cause the same difficulties in practice.
The important rule of the meditation is, no matter what distracts
your mind away from the breath and tranquilizing your mind,
you  simply  open,  expand,  let  it  go  without  thinking  about  the
distraction,  relax  mind  and  tightness  in  the  head.  As  you  feel
mind  open  and  relax  away  the  tension,  you  lightly  smile,  and
softly redirect your attention back to the object of meditation i.e.
the breath and relaxing on the in-breath and relaxing on the out-
breath.
Next  is  the  Pàli  word  samatha.  The  more  accurate  meanings
of  samatha  are  peacefulness,  calmness,  tranquility,  serenity  or
stillness and not as the commonly translated terms of absorption
or fixed concentration. Thus, the author prefers to use the word
tranquility.
The  Pàli  word  samàdhi  is  equally  important  as  it  has  many
different meanings such as calmness, unified mind, tranquility,
peacefulness, stillness, composure of mind, quiet mind, serenity,
and one of the lesser meanings, “concentration”. Thus, the true
meaning is not merely fixed absorption concentration or access
concentration,  but  calmness  or  stillness  in  different  degrees.
Interestingly,  Rhys  Davids  found  through  his  studies,  that  the
word  ‘samàdhi’  was  never  used  before  the  time  of  the  Buddha.
[2]

Even  though,  as  a  Bodhisatta,  he  practiced  ‘absorption
meditation’,  the  word  samàdhi  has  a  different  meaning  other
than  concentration.  The  Buddha  “popularized”  the  word
samàdhi  to  express  collectedness,  calm  wisdom,  tranquility,
openness, awareness, along with developing a mind which has


clarity and wisdom in it. Later, the Hindus changed the meaning
to  ‘concentration’.  Hence,  the  author  will  use  collectedness,
stillness, composure of mind, or unified mind for the meaning
here.
If  one  chooses  to  use  the  word  ‘concentration’,  they  must
understand  that  it  means  ‘collectedness  of  mind’,  ‘composure
of mind’, or ‘a unified mind’. It does not mean absorption, fixed
(appanà),  or  access  (upacàra)  concentration  or  even  momentary
(khanika) concentration.
This  book  is  written  with  a  deep  conviction  that  serenity  and
insight  were  yoked  together  in  the  Buddha’s  practice.  It  is
committed to the understanding that the systematic cultivation
of  ‘Tranquil  Wisdom  Insight  Meditation’  (TWIM)  brings  both
serenity  of  mind  AND  the  insights  needed  to  realize  the  true
nature of this psycho/physical (mind/body) process together at
the same time!
Furthermore, there is the seeing and realizing the cause and effect
relationships  of  all  dependent  conditions.  This  means  seeing
the impersonal process of Dependent Origination and the Four
Noble Truths, which, in fact, is the development of penetrative
wisdom that leads to dispassion, emancipation and awakening.
As  a  matter  of  fact,  the  Buddha  discovered  that  ‘concentration
practices’ of any kind did not lead him to Nibbàna.
After  becoming  a  homeless  one,  the  Bodhisatta  went  to  two
different  teachers  of  “absorption  concentration  meditation”.
His first teacher was Aëàra Kàlàma. After learning the Dhamma
and  discipline,  he  practiced  until  he  attained  a  very  high
and  distinguished  stage  of  meditation  called  the  “realm  of
nothingness”. The Bodhisatta then went to his teacher and asked
whether  he  could  proceed  any  further  with  that  meditation.


Aëàra  Kàlàma  replied  that  it  was  the  highest  stage  that  anyone
could attain.
The Bodhisatta was dissatisfied and went to another teacher by
the name of Uddaka Ràmaputta.   He  learned  that  Dhamma
and discipline and then practiced it and attained the “realm of
neither  perception  nor  non-perception”.  The  Bodhisatta  again
went  to  his  teacher  and  asked  a  similar  question  about  there
being  more  to  attain.  Again,  the  Bodhisatta  was  told  that  this
was absolutely the highest attainment anyone could achieve in
their lifetime.
The future Buddha was disappointed because he saw that there
were still many more things to let go of in his mind. He observed
that these “absorption concentration techniques”, which focused
intensely  on  the  object  of  meditation,  caused  tightening  in
mind.
The Buddha reasoned that there was still attachment whenever
there  was  tension  in  mind.  He  also  noticed  that  if  any  part  of
the  experiences  were  suppressed  or  not  allowed  to  arise,  there
was still some kind of holding on or attachment to an ego belief.
This  occurs  with  every  form  of  ‘concentration’,  that  is,  fixed
absorption concentration, or access concentration,
Thus, after six long years of trying all of the various spiritual and
ascetic practices from body mortifications like starving the body,
to  holding  the  breath,  he  realized  that  these  practices  did  not
lead him to a calm and open mind which was free from craving
and suffering.
On the night of the Bodhisatta’s realization of supreme Nibbàna,
he  recalled  an  incident  at  a  plowing  festival  while  he  was  just


a  young  boy  of  one  or  two  years  old.  When  his  attendants  left
him alone under a rose-apple tree, he sat in “Tranquil Wisdom
Insight  Meditation”  (TWIM)  and  experienced  a  mind  that  was
expanded  and  opened!  He  saw  that  this  form  of  meditation
would  lead  him  to  the  experience  of  “tranquility  Jhànas”,  as
opposed to ‘concentration Jhànas’.[3]
As a result of the gentle “Tranquil Wisdom Insight Meditation”
(TWIM), his mind was filled with joy, his body became light and
happy.  When  the  joy  faded  away,  he  then  experienced  strong
calmness  and  peacefulness.  His  mind  and  body  became  very
comfortable.  His  mind  was  very  still,  very  composed,  and  his
body was exceptionally at ease, with sharp mindfulness and full
awareness  of  what  was  happening  around  him  .  He  could  still
hear sounds and feel sensations with his body at that time.
When  the  Bodhisatta  sat  under  the  Bodhi  tree  to  meditate  on
the full moon night of May and made his great effort to attain
supreme  Nibbàna,  he  recalled  that  not  all  forms  of  pleasure
are  unwholesome.  He  realized  that  there  could  be  pleasurable
feelings  arising  in  mind  and  body  although  there  was  not  an
attachment to anything. [refer to MN-36]
That  very  night,  the  Bodhisatta  practiced  “Tranquil  Wisdom
Insight  Meditation”  (TWIM)  through  the  method  of  opening,
relaxing,  and  expanding  mind.  In  short,  he  practiced  the
“Anàpànasati”  or  “Mindfulness  of  Breathing”  and  the  6R’s
which are the steps of Right Effort. As we all know, he became
the Buddha or the Supremely Awakened One.
The Anàpànasati Sutta, as taught by the Buddha 2600 years ago,
still  provides  the  most  simple,  direct,  thorough,  and  effective
method  for  training  and  developing  the  6R’s  and  smiling
through  our  daily  tasks  and  any  problems  as  well  as  for  our


highest  aim—mind’s  own  unshakable  deliverance  from  greed,
hatred and delusion, which, is another way of saying craving).
The  simple  steps  that  are  the  6R’s  and  the  practice  of  smiling
into our daily tasks are what this sutta is really communicating
to us. The method described here is taken directly from the sutta
itself  and  the  results  can  be  seen  clearly  and  easily  when  you
practice according to the instructions in this sutta.
The author would like to emphasize that the instructions in this
book are not his “own opinion”. Actually, these are the Buddha’s
own  instructions  given  in  a  clear  and  precise  way.  This  can  be
called the “Undiluted Dhamma” because it comes directly from
the  suttas  themselves,  without  a  lot  of  additions  or  free-lance
ideas.
The  Anàpànasati  Sutta  gives  the  most  profound  meditation
instructions  available  today.  It  includes  the  “Four  Foundations
of Mindfulness” and the “Seven Awakening Factors” and shows
how  they  are  fulfilled  through  the  practice  of  “Mindfulness  of
Breathing”. This is done through attaining all of the meditation
stages of understanding (Jhànas).[4] This sutta shows the direct
way to practice “Tranquil Wisdom Insight Meditation” (TWIM)
and does not mix in any other meditation practices.
Strangely, the current separation into various types of meditation
like “fixed absorption concentration”, or “access concentration”
and  “momentary  concentration”  seems  to  appear  only  in  the
commentaries  and  never  in  the  suttas.  Thus,  you  must  notice
this  and  compare  these  commentaries  with  the  suttas  for  their
accuracy.
Upon the attainment of the fourth Jhàna, three alternative lines
of  further  development  become  possible.  This  sutta  deals  with


only one of those lines, namely the attainment of all the material
and  immaterial  Jhànas  (meditation  stages  of  understanding),
followed by the experience of the cessation of perception, feeling.
and  consciousness  (nirodha  samapatti  in  Pàli),  and  finally  the
experience of seeing clearly the links of Dependent Origination
(Pañicca-Samuppàda) and the Four Noble Truths (Ariyasacca).
In these attainments, the Buddha mentions four meditative stages
that  continue  the  mental  unification  established  by  the  Jhànas,
meditation stages of understanding. These states are described
as  “the  liberations  that  are  peaceful  and  material”,  (råpa),  and
they are still mundane states.

These  mundane  states  are  distinguished  from  the  immaterial
(aråpa)  Jhànas,  meditation  stages  of  understanding,  which
then  deepen  the  subtle  mental  observations,  and  are  named
after  their  own  exalted  stages:  “the  base  of  infinite  space,
the  base  of  infinite  consciousness,  the  base  of  nothingness,
and the base of neither perception nor non-perception.”  

These states of consciousness are very attainable if one ardently
and continually keeps their daily meditation practice going. As
this is a gradual training, you first must learn to walk before you
run. Thus, the beginning of the meditation practice is the basis
for further development.
This  is  a  straight  and  direct  path  towards  liberation  and  the
supramundane  Nibbàna.  It  does,  however,  require  sustained
meditative effort, applied to a simple object of meditation to the
breath and relaxing. This allows the mind to become calm and
clear without distractions.
When you practice the Anàpànasati Sutta as a “Tranquil Wisdom
Insight  Meditation”  (TWIM),  you  will  find  that  your  creativity


and intuition increase as your practice develops.
This  approach  forms  the  timeless  and  universal  appeal  of  a
true  ‘Doctrine  of  Awakening’,  that  is,  realizing  Dependent
Origination  and  the  Four  Noble  Truths,  which  has  the  depth
and  breadth,  the  simplicity  and  intelligence  for  providing  the
foundation of a living Dhamma for all. You will sense the urgency
of the fundamental “non-materialistic” problems and search for
solutions that neither science nor “religions of faith” provide.
More  important  is  the  final  realization  which  comes  through
the method of “Tranquil Wisdom Insight Meditation” (TWIM).
This  practice  invites  you  to  experience  the  various  meditation
stages of understanding (Jhànas) and allows you to see through
direct  knowledge,  all  twelve  impersonal  links  of  “Dependent
Arising”.
This  means  you  will  see  and  realize  directly  the  first,  second,
third and fourth Noble Truths in each of the links. When these
Four  Noble  Truths  have  been  seen  and  realized  directly,  you
will  truly  understand  the  Buddha’s  Teachings.  This  is  because
one  cannot  see  the  “Origin  of  Suffering”  without  first  seeing
the  “Suffering”  itself  and  suffering  would  not  cease  without
practicing  the  way  leading  to  the  cessation  of  suffering  (the
8-Fold Path which includes the 6R’s). Thus, seeing and realizing
Dependent Origination, means that you see and realize all of the
Four Noble Truths, which is actually the true essence of Buddhist
meditation.
The  true  aim  of  the  Anàpànasati  Sutta  is  nothing  less  than
final  liberation  from  suffering  which  is  the  highest  goal  of  the
Buddha’s Teachings—Nibbàna. The practice of the Buddhist Path
evolves in two distinct stages, a mundane (lokiya) or preparatory
stage,  and  a  supramundane  (lokuttara)  or  accomplished  stage.


The  mundane  path  is  developed  when  the  disciples  undertake
the gradual training to develop their virtues (continually keeping
the  precepts),  collectedness,  or  deep  composure  of  mind,  and
wisdom. This reaches its peak in the practice of “Tranquil Wisdom
Insight Meditation” (TWIM), which deepens direct experience,
and  at  the  same  time,  shows  you  the  Three  Characteristics  of
all Existence that are: impermanence (anicca), suffering (dukkha)
and the impersonal nature of existence (anattà).
In  short,  there  are  two  kinds  of  Nibbàna.  One  is  the  worldly  or
mundane  type  of  Nibbàna  and  the  other  is  the  supramundane
or unworldly type of Nibbàna. The mundane or worldly type of
Nibbàna is attained every time the meditator lets go of craving and
relief arises along with a kind of happiness. This type of Nibbàna
will occur many times when one is seriously practicing “Tranquil
Wisdom Insight Meditation” (TWIM). The supramundane type
of  Nibbàna  only  occurs  after  the  meditator  sees  and  realizes
‘Dependent Origination’ (Pañicca-Samuppàda) and the four Noble
Truths. This supramundane Nibbàna takes patience and effort to
achieve.

It  is  not  impossible  for  laymen  and  laywomen  to  attain  the
supermundane  state  of  Nibbàna.  With  persistent  daily  practice
and by taking an occasional meditation retreat with a competent
guide  who  understands  how  the  “Tranquil  Wisdom  Insight
Meditation” works, even those who live active lives in the world
can still achieve this highest goal.
It was mentioned in the Parinibbàna Sutta, that during the time
of  the  Buddha,  many  more  laymen  and  laywomen  became
saints than the monks and bhikkhunis when they practiced on
a regular basis. The common belief that one must be a ‘monk’ or
‘nun’ in order to reach this goal is just not true. The exhortation
of  the  Buddha  was  for  all  people  who  were  interested  in  the


correct path. He encouraged them to … ‘Ehipassiko’ (a Pàli word
meaning  ‘come  and  see’).  This  is  very  good  advice  because  it
helps  those  who  are  interested  to  get  out  of  their  judgmental,
critical mind and honestly practice to see if this is, in fact, the right
way. (See sutta number 73 The Greater Discourse to Vacchagotta
in the Majjhima Nikàya for confirmation of lay people attaining
Nibbàna).

The Breath of Love - Introduction

The Breath of Love
Author
Most Venerable Bhante Vimalaramsi Mahàthera

Layout and Design
Vidi Dayàsati
Publisher
Ehipassiko Foundation
Copyright ©2012 Bhante Vimalaramsi
ISBN 978-602-8194-49-5
1st print: Feb 2012
Dhamma Sukha Meditation Center
8218 County Road 204, Annapolis, MO 63620 USA
www.dhammasukha.org
Phone: 573-5461214


Foreword
The  Buddha’s  Teachings  are  very  suitable  for  any  individual
who is seeking peace and happiness, irrespective of any religious
background. With this universal tradition you can practice sweet
Loving-kindness (“Mettà” in Pàli) Meditation and become a true
blessing to the whole world.
Loving-kindness is the first of four sublime states of mind. The
other  sublime  states  of  mind  are:  compassion,  appreciative  joy,
and  equanimity.  Practicing  these  four  sublime  states  of  mind
have  limitless  applications  and  boundaries  in  our  every-day
lives.  For  example,  Loving-kindness  can  be  radiated  towards
yourself,  towards  family  members,  friends  and  co-workers.  It
can even be radiated toward all living beings under the sun and
beyond. Whenever you wish someone Loving-kindness you can
bring them healing, peace, and happiness.
Loving-kindness equally offers its sweet blessings on the pleasant
and the unpleasant, on the rich and the poor, on the vicious and
the virtuous, on females and males, as well as on human beings
and  non-human  beings.  This  meditation  instruction  is  simple
to  follow.  It  can  be  practiced  by  everyone  who  has  the  strong
desire  to  experience  more  calm  and  joy  than  ever  before.  We
all  try  in  many  different  ways  to  pursue  happiness.  This  is  an
unmistakable  way  to  the  true  happiness  that  goes  far  beyond
worldly materialistic types of happiness.
Some years ago in Malaysia I met the Ven. Vimalaramsi and was
so  impressed  by  his  style  of  teaching  meditation  that  I  invited
this always smiling monk to come and teach meditation at the
Washington  Buddhist  Vihàra.  He  is  not  just  another  ordinary

meditation  teacher  who  follows  the  popular  and  modified
meditation  teachings  of  some  Buddhist  commentaries.  This
extraordinary  teacher  always  refers  to  and  uses  the  suttas  as
taught by the Lord Buddha in the original Pàli Canon.
I see him as a serious follower of the “Kàlàma Sutta”. This sutta
suggests that we not follow anything without true investigation.
He is continually checking and practicing to see if the teachings
are in agreement with the spirit and the teachings of the suttas
given by the Buddha.

Ven. M. Dhammasiri
President of the Washington Buddhist Vihàra

Introduction
The most rewarding day of my life was the day I knew for certain
that the Buddha-Dhamma was REAL! This Dhamma changed my
life  completely.  It  could  change  yours,  too.  Each  day  is  a  day  of
thanks for the Buddha, the Dhamma and the Saïgha and for the
privilege  of  being  born  within  this  Buddha  Dispensation.  What  a
wonderful opportunity and adventure!
The  first  edition  of  the  little  book  “The  ânàpànasati  Sutta:  A
Practical  guide  for  Breathing  and  Tranquil  Wisdom  Meditation”
was  printed  in  1995.  Today  the  original  text  continues  to  spread
worldwide.  Hundreds  of  thousands  of  copies  have  been  issued
presently in 9 languages. It’s even been used in universities abroad
as the guide for learning meditation. Most amazing is that the book
has spread on its own!
The  author,  Most  Venerable  Bhante  Vimalaramsi  Mahàthera,  is  a
thirty plus year meditator who spent over twenty years following
the commentarial explanations on how to meditate before looking
in the suttas. Then he practiced according to the suttas and having
seen  for  himself  the  results  do  not  match  the  commentarial
descriptions, Bhante put aside the commentary as he was advised to
do by an elder monk. From that point on, he followed the Buddha’s
instructions as closely as possible.
For  over  sixteen  years,  he  has  dedicated  himself  to  further
investigations.  He  has  been  teaching  anyone  who  would  dare  to
ask the following questions directly: Did the Buddha actually find
a  way  out  of  suffering  in  this  life  that  was  different  from  other
meditation traditions of his time? If he did, how did he do it? Did
he leave us precise instructions? Can it be done again in this day

and time? Can this practice be taken into our daily lives? If so, what
difference can it make?
Remember: Meditation is life! Life is meditation!
Following his enlightenment and full awakening, Buddha Gotama
taught the Dhamma for a remarkable 45 years! This book is about
the  instructions  he  taught  that  have  survived  in  the  suttas,  the
discourses in the Pàli canon that were taught by the Buddha to his
followers. It examines “The ânàpànasati Sutta” from the Majjhima
Nikàya: the Middle Length Sayings.
This  sutta  teaches  us  Mindfulness  of  Breathing  through  Tranquil
Wisdom Insight Meditation (TWIM). The instructions are repeated
several times throughout the Pàli Canon using the same identical
words. This repetition confirms the importance of these instructions.
Sometimes phrases in a sutta indicate the instructions over again.
It is said that there are more than forty objects of meditation that
the Buddha taught. However, all these forms dealt with one goal in
particular, that is, reaching a clear understanding of the impersonal
process of Dependent Origination and the Four Noble Truths. This
book is about using the breath as the object of the meditation to do
just that.
The  result  of  this  practice  is  seeing  for  oneself  the  true  nature  of
things.  Students  who  have  put  forth  a  sincere  effort  to  follow
these instructions precisely have made remarkable strides in their
meditation progress.

Bhante  Vimalaramsi  brings  these  teachings  to  life  using  simple
clear  wording.  To  study  with  Bhante  Vimalaramsi  is  a  refreshing
rediscovery  of  our  inherent  altruistic  joy  and  an  introduction  to
what, according to the Buddha, a guiding teacher should actually

be. The Buddha indicates that a guiding teacher should be a sincere
conduit of the Buddha’s words, emboldening his students to listen
carefully,  investigate  fully,  observe  accurately,  frequently  question
and confirm everything through personal experience.
Here’s  the  amazing  thing.  What  the  Buddha  did  is  not  mythical,
strictly religious, or philosophical. It’s real! I’ve been investigating
it for over eleven years now. It is a methodical scientific experiment
which  uncovers  how  mind’s  attention  moves  and  leads  to  the
discovery  of  the  true  nature  of  HOW  everything  works  in  life.  It
piques  one’s  curiosity  and  alters  our  perspective.  It  becomes  all
too  clear  why  this  particular  practice  changed  the  world  in  the
Buddha’s time.
Buddhist meditation is the compassionate groundbreaking discovery
leading to a doorway that reveals a pathway for transcendence to
peace. To make peace a reality, mankind only needs to activate this
practice. The doorway is available just as it was in the time of the
Buddha! We have to choose to go through it.
Bhante has been bold in his approach to the practice and continues
to  reach  into  the  heart  of  the  Buddha’s  teaching  with  his  own
questions as he trains his students. He knows this is a journey you
must personally take for yourself to reach a full understanding of
this Dhamma. He sets the Dhamma Wheel in motion as you begin
your  journey  and  challenges  you  to  make  the  effort  to  reach  the
destination for yourself.
If you work with Bhante as your guiding teacher, you will discover
the  true  nature  of  suffering,  how  it  is  caused,  and  how  to  find
great relief in this life. He offers you the next step each time you
interview with him. Your progress is directly proportional to how
well you follow the instructions, your accurate investigation through
meditation, and your willingness to ask questions.

After 2600 years, the Buddha-Dhamma has become a bit diluted.
This is to be expected with any teaching this old. It is important that
we consider a slight realignment to get across to people today that
“Meditation is Life and Life is Meditation”.
If we follow the Buddha’s last wishes and go to the suttas instead
of recreating the teachings on our own, we will find that there are
the same 37 requisites for awakening that, when clearly understood
and fully experienced, can set us free. These requisites are like the
threads set upon a loom, ready to be woven into a balanced cloth.
If these teachings are taught as separate spools of yarn sitting in a
basket, the student may never realize that, when set upon the loom
and woven together, a bright tapestry can be woven with a pattern
of perfect symmetry and beauty that is the Dhamma Cloth! When
these  “spools  of  yarn”  are  studied  apart  from  the  loom,  we  have
great  difficulty  realizing  any  finished  product  or  understanding
how  this  can  help  us  today.  But  set  upon  the  loom,  in  balance
together, these spools of yarn give us the answers we seek: the true
nature of how things actually are and how we can become happier
living with this.
This practice is like a fine recipe. Don’t leave out ANY ingredients!
Don’t change the instructions! Just do it. Find out for yourself the
relief promised by the Buddha. Come and see!
Let  this  book  be  a  guide  to  your  deeper  understanding  of  the
Dhamma. Use it well and often. Pass it along to others.
Rev. Sister Khema
United International Buddha-Dhamma Society, Inc.
Dhamma Sukha Meditation Center
and Anathapindika’s Study Park

Satipatthana Vipassana II

 Satipatthana Vipassana
      by
      Venerable Mahasi Sayadaw

Outline of Basic Exercises
When contemplating rising and falling, the disciple should keep his mind on the
abdomen. He will then come to know the upward movement or expansion of the
abdomen on breathing in, and the downward movement or contraction on breathing
out. A mental note should be made as "rising" for the upward movement and
"falling" for the downward movement. If these movements are not clearly noticed
by simply fixing the mind on them, 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 or deep breathing. If he does change the natural flow of his
breathing, he will soon tire himself. He must therefore keep to the natural rate
of his breathing and proceed with the contemplation of rising and falling.
On the occurrence of the upward movement of the abdomen, the mental note of
"rising" should be made, and on the downward movement of the abdomen, the mental
note of "falling" should be made. The mental notation of these terms should not
be vocalized. In vipassana meditation, it is more important to know the object
than to know it by a term or name. It is therefore necessary for the disciple to
make every effort to be mindful of the movement of rising from its beginning to
its end and that of falling from its beginning to its end, as if these movements
are actually seen with 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 a 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 other conspicuous object, the disciple should carry on the
exercise of noting these two movements as "rising, falling, rising, falling,
rising, falling." While thus being occupied with this exercise, there may be
occasions when the mind wanders about. When 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, wandering" as soon as it is noticed that it is wandering. On noting
once or twice the mind usually stops wandering, then the exercise of noting
"rising, falling" should be continued. When it is again found that the mind has
reached a place, it should be noted as "reaching, reaching, reaching." Then the
exercise of noting "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," after which the usual exercise should be reverted to. Sometimes the
fact that it is mere imagination is discovered when one speaks with that
imaginary person, and it should then be noted as "speaking,speaking." The real
purport is to note every mental activity as it occurs. For instance, it should
be noted as "thinking" at the moment of thinking, and as "reflecting,"
"planning," "knowing," "attending," rejoicing," "feeling lazy," "feeling happy,"
"disgusted," etc., as the case may be, on the occurrence of each activity. The
contemplation of mental activities and noticing them is called cittanupassana,
contemplation of mind.
Because people have no practical knowledge in vipassana meditation, they 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 to be "person," "self," "living
entity." They usually believe that "imagination is I," "I am thinking, " "I am
planning," "I am knowing," and so forth. They hold that there exists a living
entity or self which grows up from childhood to adulthood. In reality, such a
living entity does not exist, but there does exist a continuous process of
elements of mind which occur singly, one at a time, in succession. The practice
of contemplation is therefore being carried out with the aim of discovering the
true nature of this mind-body complex.
As regards the mind and the manner of its arising, the Buddha stated in the
Dhammapada (v.37):
  Durangamam ekacaram
  asariram guhasayam
  ye cittam saññamessanti
  mokkhanti marabandhana.
  Faring far, wandering alone,
  Formless and lying in a cave.
  Those who do restrain the mind
  Are sure released from Mara's bonds.
Faring far. Mind usually wanders far and wide. While the yogi is trying to carry
on with the practice of contemplation in his meditation room, he often finds
that his mind has wandered to many far-off places, towns, etc. He also finds
that his mind can wander to any of the far-off places which he has previously
known at the very moment of thinking or imagining. This fact is discovered with
the help of contemplation.
Alone. Mind occurs singly, moment to moment in succession. Those who do not
perceive the reality of this believe that one mind exists in the course of life
or existence. They do not know that new minds are always arising at every
moment. They think that the seeing, hearing, smelling, tasting, touching and
thinking of the past and 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 reality, single moments of mind arise and pass away
continuously, one after another. This can be perceived on gaining considerable
practice. The cases of imagination and planning are clearly perceptible.
Imagination passes away as soon as it is noted as "imagining, imagining," and
planning also passes away as soon as it is noted as "planning, planning." These
instances of arising, noting and passing away appear like a string of beads. The
preceding mind is not the following mind. Each is separate. These
characteristics of reality are personally perceptible, and for this purpose one
must proceed with the practice of contemplation.
Formless. Mind has no substance, no form. It is not easy to distinguish as is
the case with materiality. In the case of materiality, the body, head, hands and
legs are very prominent and are easily noticed. If it is asked what matter is,
matter can be handled and shown. Mind, however, is not easy to describe because
it has no substance or form. For this reason, it is not possible to carry out
analytical laboratory experiments on the mind.
One can, however, fully understand the mind if it is explained as that which
knows an object. To understand the mind, it is necessary to contemplate the mind
at every moment of its occurrence. When contemplation is fairly advanced, the
mind's approach to its object is clearly comprehended. It appears as if each
moment of mind is making a direct leap towards it object. In order to know the
true nature of the mind, contemplation is thus prescribed.
Lying in a cave. Because the mind comes into being depending on the mind-base
and the other sense doors situated in the body, it is said that it rests in a
cave.
Those who do restrain the mind are sure released from Mara's bonds. It is said
that the mind should be contemplated at each moment of its occurrence. The mind
can thus be controlled by means of contemplation. On his successful controlling
of the mind, the yogi will win freedom from the bondage of Mara, the King of
Death. It will now be seen that it is important to note the mind at every moment
of its occurrence. As soon as it is noted, the mind passes away. For instance,
by noting once or twice as "intending, intending," it is found that intention
passes away at once. Then the usual exercise of noting as "rising, falling,
rising, falling" should be reverted to.
While one is proceeding with the usual exercise, one may feel that one wants 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
occurrence. The reason for contemplation in this case is because there may be a
persisting personal view as "wanting to swallow is I," "swallowing is also I."
In reality, "wanting to swallow" is mentality and not "I," and "swallowing" is
materiality and not "I." There exist only mentality and materiality at that
moment. By means of contemplating in this manner, one will understand clearly
the process of reality. So too, 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 "rising, falling" should be continued.
Because of sitting for a long time, there will arise in the body unpleasant
feeling of being stiff, being hot and so forth. These sensations should be noted
as they occur. The mind should be fixed on that spot and a note made as "stiff,
stiff" on feeling stiff, as "hot, hot" on feeling hot, as "painful, painful" on
feeling painful, as "prickly, prickly" on feeling prickly sensations, and as
"tired, tired" on feeling tired. These unpleasant feelings are dukkha-vedana and
the contemplation of these feeling is vedananupassana, contemplation of feeling.
Owing to the absence of knowledge in respect of these feelings, there persists
the wrong view of holding them as one's own personality or self, that is to say,
"I am feeling stiff," "I am feeling painful," "I was feeling well formerly but I
now feel uncomfortable," in the manner of a single self. In reality, unpleasant
feelings arise owing to disagreeable impressions in the body. Like the light of
an electric bulb which can continue to burn on a continuous supply of energy, so
it is in the case of feelings, which arise anew 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," one may feel that such
disagreeable feelings grow stronger, and then one will notice that a 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 it should be noted as
"stiff, stiff" or "hot, hot," and so forth. If one proceeds in this manner of
contemplation with great patience, unpleasant feelings will pass away.
There is a saying that patience leads to Nibbana. Evidently this saying is more
applicable in the case of contemplation than in any other. 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 insight knowledge (vipassana-ñana) and without insight knowledge the
attainment of the path, fruition and Nibbana cannot be won.
Patience is of great importance in contemplation. Patience is needed mostly to
bear unpleasant bodily feelings. There is hardly any case of outside
disturbances where it is necessary to exercise patience. This means the
observance of khantisamvara, restraint by patience. The posture should not be
immediately changed when unpleasant sensations arise, but contemplation should
be continued by noting them as "stiff, stiff," "hot, hot," and so on. Such
painful sensations are normal and will pass away. In the case of strong
concentration, it will be found that great pains will pass away when they are
noted with patience. On the fading away of suffering or pain, the usual exercise
of noting "rising, falling" should be continued.
On the other hand, it may be found that pains or unpleasant feelings do not
immediately pass away even when one notes them with great patience. In such a
case, one has no alternative but to change posture. One must, of course, submit
to superior forces. When concentration is not strong enough, strong pains will
not pass away quickly. In these circumstances there will often arise a mind
wanting to change posture, and this mind should be noted as "wanting, wanting."
After this, one should note "lifting, lifting" 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 the process. Again, on moving
one should note "moving, moving," and on putting down, note "putting, putting."
If, when this process of changing posture has been completed, there is nothing
more to be noted, the usual exercise of noting "rising, falling" should be
continued.
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 act of knowing
and the one which follows should be contiguous. In this way, the gradual
development by stages of mindfulness, concentration and knowledge takes place,
and depending on their full development, the final stage of path-knowledge is
attained.
In the practice of vipassana meditation, it is important to follow the example
of a person who tries to make fire. To make a fire in the days before matches, a
person had to constantly rub two sticks together without the slightest break in
motion. As the sticks became hotter and hotter, more effort was needed, and the
rubbing had to be carried out incessantly. Only when the fire had been produced
was the person at liberty to take a rest. Similarly, a yogi should work hard so
that there is no 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 "rising, falling" after he has noted painful
sensations.
While being thus occupied with his usual exercise, he may again feel itching
sensations 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 which wants to rub or scratch. This mind
should be noted as "wanting, wanting," after which no rubbing or scratching must
be done as yet, but a return should be made to the itching and a note made as
"itching, itching." While one is occupied with contemplation in this manner,
itching in most cases passes away and the usual exercise of noting "rising,
falling" should then be reverted to.
If, on the other hand, it is found that itching does not pass away, but that it
is necessary to rub or scratch, the contemplation of the successive stages
should be carried out by noting the mind as "wanting, wanting." It should then
be continued by noting "raising, raising" on raising the hand, "touching,
touching" when the hand touches the spot, "rubbing, rubbing" or "scratching,
scratching" when the hand rubs or scratches, "withdrawing, withdrawing" on
withdrawing the hand, "touching, touching" when the hand touches the body, and
then the usual contemplation of "rising, falling" should be continued. In every
case of changing postures, contemplation of the successive stages should be
carried out similarly and carefully.
While thus carefully proceeding with the contemplation, one may find that
painful feelings or unpleasant sensations arise in the body of their own accord.
Ordinarily, people change their posture as soon as they feel even the slightest
unpleasant sensation of tiredness or heat without taking heed of these
incidents. The change of posture 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, as a rule, the postures
hide painful feelings from view. People generally think that they are feeling
well for days and nights on end. They think that painful feelings occur only at
the time of an attack of a dangerous disease.
Reality is just the opposite of what people think. Let anyone try to see how
long he can keep himself in a sitting posture without moving or changing it. One
will find it uncomfortable after a short while, say five or ten minutes, and
then one will begin to find it unbearable after fifteen or twenty minutes. One
will then be compelled to move or change one's posture by either raising or
lowering the head, moving the hands or legs, or by swaying the body either
forward or backward. Many movements usually take place during a short time, and
the number would be very large if they were to be counted for the length of just
one day. However, no one appears to be aware of this fact because no one takes
any heed.
Such is the order in every case, while in the case of a yogi who is always
mindful of his actions and who 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 full view.
Though a painful sensation arises, he keeps on noting it. He does not ordinarily
attempt to change his posture 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 his posture or moves only when he finds the painful feeling unbearable.
In this case he also begins by noting the wanting mind and proceeds with noting
carefully each stage in the process of moving. This is why the postures can no
longer hide painful sensations. Often a yogi finds painful sensations creeping
from here and there or he may feel hot sensations, aching sensations, itching,
or the whole body as a mass of painful sensations. That is how painful
sensations are found to be predominant because the postures cannot cover them.
If he intends to change his posture from sitting to standing, he should first
make a note of the intending mind as "intending, intending," and proceed with
the arranging of the hands and legs in the successive stages by noting as
"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, there occurs in the body a feeling of lightness as well
as the act of rising. Attention should be fixed on these factors and a note made
as "rising, rising." The act of rising should be carried out slowly.
During the course of practice it is most appropriate if a yogi acts feebly and
slowly in all 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 always be cautious and move slowly just to avoid pains. In the same manner
a yogi should always try to keep to slow movements in all actions. Slow motion
is necessary to enable mindfulness, concentration and knowledge to catch up. One
has lived all the time in a careless manner and one just begins seriously to
train oneself in keeping the mind within the body. It is only the beginning, and
one's mindfulness, concentration and knowledge have not yet been properly geared
up while the physical and mental processes are moving at top speed. It is thus
imperative to bring the top-level speed of these processes to the lowest gear so
as to make it possible for mindfulness and knowledge to keep pace with them. It
is therefore desirable that slow motion exercises be carried out at all times.
Further, it is advisable for a yogi to behave like a blind person throughout the
course of training. A person without any restraint will not look dignified
because he usually looks at things and persons wantonly. He also cannot obtain a
steady and calm state of mind. The blind person, on the other hand, behaves in a
composed manner by sitting sedately with downcast eyes. He never turns in 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 and
looks at that person. This composed manner is worthy of imitation. A yogi should
act in the same manner while carrying out the practice of contemplation. He
should not look anywhere. His mind should be solely intent on the object of
contemplation. While in the sitting posture he must be intently noting "rising,
falling." Even if strange things occur nearby, he should not look at them. He
must simply make a note as "seeing, seeing" and then continue with the usual
exercise of noting "rising, falling." A yogi should have a high regard for this
exercise and carry it out with due respect, so much so as to be mistaken for a
blind person.
In this respect certain girl-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
their objects of contemplation. They never looked round. 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, as
soon as a person hears a sound, he turns around and looks in the direction from
which the sound came, or he turns towards the person who spoke to him and makes
a reply. He does not behave in a sedate manner. A deaf person, on the other
hand, 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 speech, he
should at once make a note as "hearing, hearing," and then return to the usual
practice of noting "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 only concern of a yogi is the carrying out
intently of contemplation. Other things seen or heard are not his concern. Even
though they may appear to be strange or interesting, he should not take heed of
them. When he sees any sights, he must ignore them as if he does not see. So
too, he must ignore voices or sounds 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.
Other Exercises
Walking
It is therefore to be 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 one happens to look around, a
note should be made as "looking, seeing," and on walking each step should be
noted as "right step, left step" or "walking, walking." At each step, attention
should be fixed on the sole of the foot as it moves from the point of lifting
the leg to the point of placing it 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 walking slowly, each step may be divided into three sections — lifting,
moving forward and placing down. In the beginning of the exercise, a note should
be made of the two parts of each step: as "lifting" by fixing the attention on
the upward movement of the foot from the beginning to the end, and as "placing"
by fixing on the downward movement from the beginning to the end. Thus the
exercise which starts with the first step by noting as "lifting, placing" now
ends.
Normally, when the foot is put down and is being noted as "placing," the other
leg begins lifting to begin the next step. This should not be allowed to happen.
The next step should begin only after the first step has been completed, such as
"lifting, placing" for the first step and "lifting, placing" for the second
step. After two or three days this exercise will be easy, and then the yogi
should carry out the exercise of noting each step in three sections as "lifting,
moving, placing." For the present a yogi should start the exercise by noting as
"right step, left step," or "walking, walking" while walking quickly, and by
noting as "lifting, placing" while walking slowly.
Sitting
While one is walking, one may feel the desire to sit down. One should then make
a note as "wanting." If one then happens to look up, note it as "looking,
seeing, looking, seeing"; on going to the seat as "lifting, placing"; on
stopping as "stopping, stopping"; on turning as "turning, turning." When one
feels a desire to sit, note it as "wanting, wanting." In the act of sitting
there occur in the body heaviness 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 will 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 one is sitting quietly, one should then
revert to the usual exercise of noting as "rising, falling."
Lying Down
If in the course of contemplation one feels painful or tired or hot, one should
make a note of these and then revert to the usual exercise of noting "rising,
falling." If one feels sleepy, one should make a note of it as "sleepy, sleepy"
and proceed with the noting of all acts in preparation to lie down: note the
bringing into position of 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, 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 knowledge,
enlightenment is attainable during the present moment of bending or stretching.
In this way the Venerable Ananda attained Arahatship at the very moment of lying
down.
About the beginning of the fourth month after the Buddha's complete passing
away, arrangements were made to hold the first council of bhikkhus to
collectively classify, examine, confirm and recite all the teachings of the
Buddha. At that time five hundred bhikkhus were chosen for this work. Of these
bhikkhus, four hundred and ninety-nine were Arahats, while the Venerable Ananda
was a sotapanna, a stream-enterer.
In order to attend the council as an Arahant on the same level with the others,
he made his utmost effort to carry on with his meditation on the day prior to
the opening of the council. That was on the fourth of the waning moon of the
month of Savana (August). He proceeded with mindfulness of the body and
continued his walking meditation throughout the night. It might have been in the
same manner as noting "right step, left step" or "walking, walking." He was thus
occupied with intense contemplation of the processes of mentality and
materiality in each step until dawn of the following day, but he still had not
yet attained to Arahatship.
Then the Venerable Ananda thought: "I have done my utmost. Lord Buddha has said:
'Ananda, you possess full perfections (paramis). Do proceed with the practice of
meditation. You will surely attain Arahatship one day.' I have tried my best, so
much so that I can be counted as one of those who have done their best in
meditation. What maybe the reason for my failure?"
Then he remembered: "Ah! I have been overzealous in keeping solely to the
practice of walking throughout the night. There is an excess of energy and not
enough concentration, which indeed is responsible for this state of
restlessness. It is now necessary to stop walking practice so as to bring energy
in balance with concentration and to proceed with the contemplation in a lying
position." The Venerable Ananda then entered his room, sat down on his bed, and
began to lie down. It is said that he attained Arahatship at the very moment of
lying down, or rather at the moment of contemplating as "lying, lying."
This manner of attaining Arahatship has been recorded as a strange event in the
Commentaries, because it is outside the four regular postures of standing,
sitting, lying and walking. At the moment of his enlightenment, the Venerable
Ananda could not be regarded as strictly in a standing posture because his feet
were off the floor, nor could he be regarded as sitting because his body was
already at an angle, being quite close to the pillow, nor could he be regarded
as lying down since his head had not yet touched the pillow and his body was not
yet flat.
The Venerable Ananda was a stream-enterer and he thus had to develop the three
other higher stages — the path and fruit of once-returning, the path and fruit
of non-returning, and the path and fruit of Arahatship in his final attainment.
This took only a moment. Extreme care is therefore needed to carry on the
practice of contemplation without relaxation or omission.
In the act of lying down, contemplation should therefore be carried out with due
care. When a yogi 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 dropping it down
as "lying, lying." The act of lying down itself should be carried out very
slowly. On touching the pillow it should be noted as "touching, touching." There
are many places of touch all over the body but each spot need be noted only one
at a time.
In the lying posture there are also many movements of the body in bringing one's
arms and legs into position. These actions should be noted carefully as
"raising," "stretching," "bending," "moving," and so forth. On turning the body
a note should be made as "turning, turning," and when there is nothing in
particular to be noted, the yogi should proceed with the usual practice of
noting "rising, falling." While one is lying on one's back or side, there is
usually nothing in particular to be noted and the usual exercise of "rising,
falling" should be carried out.
There may be many times when the mind wanders while one is in the lying posture.
This wandering mind should be noted as "going, going" when it goes out, as
"arriving, arriving" when it reaches a place, as "planning," "reflecting," and
so forth for each state in the same manner as in the contemplation while in the
sitting posture. Mental states pass away on being noted once or twice. The usual
exercise of noting "rising, falling" should be continued. There may also be
instances of swallowing or spitting saliva, painful sensations, hot sensations,
itching sensations, etc., or of bodily actions in changing positions or in
moving the limbs. They should be contemplated as each occurs. (When sufficient
strength in concentration is gained, it will be possible to carry on with the
contemplation of each act of opening and closing the eyelids and blinking.)
Afterwards, one should then return to the usual exercise when there is nothing
else to be noted.
Sleep
Though it is late at night and time for sleep, it is not advisable to give up
the contemplation and go to sleep. Anyone who has a keen interest in
contemplation must be prepared to face the risk of spending many nights without
sleep.
The scriptures are emphatic on the necessity of developing the qualities of
four-factored energy (caturanga-viriya) in the practice of meditation: "In the
hard struggle, one may be reduced to a mere skeleton of skin, bones and sinews
when one's flesh and blood wither and dry up, but one should not give up one's
efforts so long as one has not attained whatever is attainable by manly
perseverance, energy and endeavor." These instructions should be followed with a
strong determination. It may be possible to keep awake if there is strong enough
concentration to beat off sleep, but one will fall asleep if sleep gets the
upper hand.
When one feels sleepy, one should make a note of it as "sleepy, sleepy"; when
the eyelids are heavy as "heavy, heavy"; when the eyes are felt to be dazzled as
"dazzled, dazzled." After contemplating in the manner indicated, one may be able
to shake off sleepiness and feel fresh again. This feeling should be noted as
"feeling fresh, feeling fresh," after which the usual exercise of noting
"rising, falling" should be continued. However, in spite of this determination,
one may feel unable to keep awake if one is very sleepy. In a lying posture, it
is easier to fall asleep. A beginner should therefore try to keep mostly to the
postures of sitting and walking.
When the night is advanced, however, a yogi may be compelled to lie down and
proceed with the contemplation of rising and falling. In this position he may
perhaps fall asleep. While one is asleep, it is not possible to carry on with
the work of contemplation. It is an interval for a yogi to relax. An hour's
sleep will give him an hour's relaxation, and if he continues to sleep for two,
three or four hours, he will be relaxed for that much longer, but it is not
advisable for a yogi to sleep for more than four hours, which is ample enough
for a normal sleep.
Waking
A yogi should begin his contemplation from the moment of awakening. To be fully
occupied with intense contemplation throughout his waking hours is the routine
of a yogi who works hard with true aspiration for the attainment of the path and
fruit. If it is not possible to catch the moment of awakening, he should begin
with the usual exercise of noting "rising, falling." If he first becomes aware
of the fact of reflecting, he should begin his contemplation by noting
"reflecting, reflecting" and then revert to the usual exercise of noting
"rising, falling." If he first becomes aware of hearing a voice or some other
sound, he should begin by noting "hearing, hearing" and then revert to the usual
exercise. On awakening there may be bodily movement in turning to this side or
that, moving the hands or legs and so forth. These actions should be
contemplated in successive order.
If he first becomes aware of the mental states leading to the various actions of
body, he should begin his contemplation by noting the mind. If he first becomes
aware of painful sensations, he should begin with the noting of these painful
sensations and then proceed with the noting of bodily actions. If he remains
quiet without moving, the usual exercise of noting "rising, falling" should be
continued. If he intends to get up, he should note this as "intending,
intending" and then proceed with the noting of all actions in serial order in
bringing the hands and legs into position. One should note "raising, raising" on
raising the body, "sitting, sitting" when the body is erect and in a sitting
posture, and one should also note any other actions of bringing the legs and
hands into position. If there is then nothing in particular to be noted, the
usual exercise of noting "rising,falling" should be reverted to.
Thus far we have mentioned things relating to the objects of contemplation in
connection with the four postures and changing from one posture to another. This
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 on all of them in the course of
contemplation. Many things will be omitted, but on gaining sufficient strength
in concentration, it is easy to follow up in the course of contemplation not
only those objects already enumerated, but may many more. With the gradual
development of mindfulness and concentration, the pace of knowledge quickens,
and thus many more objects can be perceived. It is necessary to work up to this
high level.
Washing and Eating
Contemplation should be carried out in washing the face in the morning or when
taking a bath. As it is necessary to act quickly in such instances due to the
nature of the action itself, contemplation should be carried out as far as these
circumstances will allow. On stretching the hand to catch hold of the dipper, it
should be noted as "stretching, stretching"; on catching hold of the dipper as
"holding, holding"; on immersing the dipper as "dipping,dipping"; on bringing
the dipper towards the body as "bringing, bringing"; on pouring the water over
the body or on the face as "pouring, pouring"; on feeling cold as "cold, cold";
on rubbing as "rubbing, rubbing," and so forth.
There are also many different bodily actions in changing or arranging one's
clothing, in arranging the bed or bed-sheets, in opening the door, and so on.
These actions should be contemplated in detail serially as much as possible.
At the time of taking a meal, contemplation should begin from the moment of
looking at the table and noted 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"; while tasting the food as "tasting, tasting," when
one likes the taste as "liking, liking"; when one 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 too it is difficult to
follow up on all actions at the beginning of the practice. There will be many
omissions. Yogis should not hesitate, however, but must try to follow up as much
as they can. With the gradual advancement of the practice, it will be easier to
note many more objects than are mentioned here.
The instructions for the practical exercise of contemplation are now almost
complete. As they have been explained in detail and at some length, it will not
be easy to remember all of them. For the sake of easy remembrance, a short
summary of the important and essential points will be given.
Summary of Essential Points
In walking, a yogi should contemplate the movements of each step. While one is
walking briskly, each step should be noted as "right step, left step"
respectively. The mind should be fixed intently on the sole of the foot in the
movements of each step. While one is in the course of walking slowly, each step
should be noted in two parts as "lifting, placing." While one is in a sitting
posture, the usual exercise of contemplation should be carried out by noting the
movements of the abdomen as "rising, falling, rising, falling." The same manner
of contemplation by noting the movements as "rising, falling, rising, falling"
should be carried out while one is also in the lying posture.
If it is found that the mind wanders during the course of noting "rising,
falling," it should not be allowed to continue to wander but should be noted
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 at every
occurrence, and then the usual exercise of noting "rising, falling" should be
continued.
When there occur feelings of tiredness in the hands, legs or other limbs, or
hot, prickly, 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
"rising, falling."
When there are acts of bending or stretching the hands or legs, or moving the
neck or limbs or swaying the body to and fro, they should be followed up and
noted in serial order as they occur. The usual exercise of noting as "rising,
falling" should then be reverted to.
This is only a summary. Any other objects to be contemplated in the course of
training will be mentioned by the meditation teachers when giving instructions
during the daily interview with the disciples.
If one proceeds with the practice in the manner indicated, the number of objects
will gradually increase in the course of time. At first there will be many
omissions because the mind is used to wandering without any restraint
whatsoever. However, a yogi should not lose heart on this account. This
difficulty is usually encountered in the beginning of practice. After some time,
the mind can no longer play truant because it is always found out every time it
wanders. It therefore remains fixed on the 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 the object and
the mind coincide. There is always a pair, the object and the mind which knows
the object, at each time of noting. These two elements of the material object
and the knowing mind always arise in pairs, and apart from these two there does
not exist any other thing in the form of a person or self. This reality will be
personally realized in due course.
The fact that materiality and mentality are two distinct, separate things will
be clearly perceived during the time of noting "rising, falling." The two
elements of materiality and mentality are linked up in pairs and their arising
coincides, that is, the process of materiality in rising arises with the process
of mentality which knows it. The process of materiality in falling falls away
together with the process of mentality which knows it. It is the same for
lifting, moving and placing: these are processes of materiality arising and
falling away together with the processes of mentality which know them. This
knowledge in respect of matter and mind rising separately is known as
nama-rupa-pariccheda-ñana, the discriminating knowledge of
mentality-materiality. It is the preliminary stage in the whole course of
insight knowledge. 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
considerable progress in mindfulness and concentration. At this high level it
will be perceptible that on every occasion of noting, each process arises and
passes away at that very moment. But, on the other hand, uninstructed people
generally consider that the body and mind remain in a permanent state throughout
life, that the same body of childhood has grown up into adulthood, that the same
young mind has grown up into maturity, and that both body and mind are one and
the same person. In reality, this is not so. Nothing is permanent. Everything
comes into existence for a moment and then passes away. Nothing can remain even
for the blink of an eye. Changes are taking place very swiftly and they will be
perceived in due course.
While carrying on the contemplation by noting "rising, falling" and so forth,
one will perceive that these processes arise and pass away one after another in
quick succession. On perceiving that everything passes away at the very point of
noting, a yogi knows that nothing is permanent. This knowledge regarding the
impermanent nature of things is aniccanupassana-ñana, the contemplative
knowledge of impermanence.
A yogi then knows that this ever-changing state of things is distressing and is
not to be desired. This is dukkhanupassana-ñana, the contemplative knowledge of
suffering. On suffering many painful feelings, this body and mind complex is
regarded as a mere heap of suffering. This is also contemplative knowledge of
suffering.
It is then perceived that the elements of materiality and mentality never follow
one's wish, but arise according to their own nature and conditioning. While
being engaged in the act of noting these processes, a yogi understands that
these processes are not controllable and that they are neither a person nor a
living entity nor self. This is anattanupassana-ñana, the contemplative
knowledge of non-self.
When a yogi has fully developed the knowledge of impermanence, suffering and
non-self, he will realize Nibbana. From time immemorial, Buddhas, Arahats and
Ariyas (noble ones) have realized Nibbana by this method of vipassana. It is the
highway leading to Nibbana. Vipassana consists of the four satipatthana,
applications of mindfulness, and it is satipatthana which is really the highway
to Nibbana.
Yogis who take up this course of training should bear in mind that they are on
the highway which has been taken by Buddhas, Arahats and Ariyas. This
opportunity is afforded them apparently because of their parami, that is, their
previous endeavors in seeking and wishing for it, and also because of their
present mature conditions. They should rejoice at heart for having this
opportunity. They should also feel assured that by walking on this highway
without wavering they will gain personal experience of highly developed
concentration and wisdom, as has already been known by Buddhas, Arahats and
Ariyas. They will develop such a pure state of concentration as has never been
known before in the course of their lives and thus enjoy many innocent pleasures
as a result of advanced concentration.
Impermanence, suffering and non-self will be realized through direct personal
experience, and with the full development of these knowledges, Nibbana will be
realized. It will not take long to achieve the objective, possibly one month, or
twenty days, or fifteen days, or, on rare occasions, even in seven days for
those select few with extraordinary parami.
Yogis should therefore proceed with the practice of contemplation in great
earnestness and with full confidence, trusting that it will surely lead to the
development of the noble path and fruit and to the realization of Nibbana. They
will then be free from the wrong view of self and from spiritual doubt, and they
will no longer be subject to the round of rebirth in the miserable realms of the
hells, the animal world, and the sphere of petas.
May yogis meet with every success in their noble endeavor.



About the Author
The Venerable Mahasi Sayadaw, U Sobhana Mahathera, was one of the most eminent
meditation masters of modern times and a leader in the contemporary resurgence
of Vipassana meditation. Born near Shwebo town in Burma in 1904, he was ordained
a novice monk at the age of twelve and received full ordination as a bhikkhu at
the age of twenty. He quickly distinguished himself as a scholar of the Buddhist
scriptures and by his fifth year after full ordination was himself teaching the
scriptures at a monastery in Moulmein.
In the eighth year after ordination he left Moulmein seeking a clear and
effective method in the practice of meditation. At Thaton he met the well-known
meditation instructor, the Venerable U Narada, also known as the Mingun Jetawun
Sayadaw. He then placed himself under the guidance of the Sayadaw and underwent
intensive training in Vipassana meditation.
In 1941 he returned to his native village and introduced the systematic practice
of Vipassana meditation to the area. Many people, monks as well as laymen, took
up the practice and greatly benefited by his careful instructions.
In 1949 the then Prime Minister of Burma, U Nu, and Sir U Thwin, executive
members of the Buddha Sasananuggaha Association, invited Ven. Mahasi Sayadaw to
come to Rangoon to give training in meditation practice. He acceded to their
request and took up residence at the Thathana Yeiktha Meditation Centre, where
he continued to conduct intensive courses in Vipassana meditation until his
death in 1982.
Under his guidance thousands of people have been trained at his Centre and many
more have benefited from his clear-cut approach to meditation practice through
his writings and the teachings of his disciples. More than a hundred branch
centers of the Thathana Yeiktha Centre have been established in Burma and his
method has spread widely to other countries, East and West.
Ven. Mahasi Sayadaw also holds Burma's highest scholastic honor, the title of
Agga Mahapandita, awarded to him in 1952. During the Sixth Buddhist Council,
held in Rangoon from 1954 to 1956, he performed the duties of Questioner
(pucchaka), a role performed at the First Buddhist Council by the Venerable
Mahakassapa. Ven. Mahasi Sayadaw was also a member of the executive committee
that was responsible, as the final authority, for the codification of all the
texts edited at the Council.
Ven. Mahasi Sayadaw is the author of numerous works on both meditation and the
Buddhist scriptures in his native Burmese. His discourses on Buddhist suttas
have been translated into English and are published by the Buddha Sasananuggaha
Association (16 Hermitage Road, Kokine, Rangoon, Burma.)



      The Buddhist Publication Society is an approved charity dedicated to
      making known the Teaching of the Buddha, which has a vital message for
      people of all creeds.
      Founded in 1958, the BPS has published a wide variety of books and
      booklets covering a great range of topics. Its publications include
      accurate annotated translations of the Buddha's discourses, standard
      reference works, as well as original contemporary expositions of Buddhist
      thought and practice. These works present Buddhism as it truly is — a
      dynamic force which has influenced receptive minds for the past 2500 years
      and is still as relevant today as it was when it first arose.BUDDHIST
      PUBLICATION SOCIETY
      P.O. Box 61
      54, Sangharaja Mawatha
      Kandy
      Sri Lanka