40 Meditation Objects - Development of Vipassana Nana

Venerable Mahāsi Sayādaw
Buddhist Meditation and its Forty Subjects

Suddha Vipassanā Yānika In spite of his endeavour to carry on the contemplation as mentioned above, the disciple will either fail or forget to observe many of the bodily actions and mental activities at the beginning of the practice. As pointed out in the section on ‘Samatha-kammatthāna’ there will be many hindrances (nīvaranas) which cause the mind to wander to other objects. In the case of ‘Samatha-kammatthāna’ there is no particular need to contemplate on the wandering mental states but they should be cut off and the original object contemplated on continuously, while in the case of ‘Vipassanā-kammatthāna’ the contemplation should be carried out on these wandering mental states also. After contemplating in this manner, the contemplation should revert to the original objects of ‘rising, falling’. This is one of the points on which the procedure for samatha-bhāvanā differs from that for Vipassanā-bhāvanā so far as dispelling of hindrances is concerned. In the case of samatha-bhāvanā one has to contemplate continuously on the original object of samatha so as to make one's mind fixed on that object only. It is not necessary to observe any other mental or physical phenomenon. So it is not necessary to contemplate on such hindrances as wandering mental states which arise occasionally. It is only necessary to dispel them as they arise. In Vipassanā-bhāvanā, however, all physical and mental phenomena that occur at the six sense-doors have to be observed. So if and when such hindrances as the mind contemplating something other than the original object of contemplation or the mind entertaining greed, covetousness etc., they also have to be contemplated. If they are not contemplated upon the wrong view and attachment that they are permanent, pleasant and self will arise so merely disregarding them is not enough as in the case of samatha. The aim of Vipassanā will be accomplished only if one contemplates on them so as to know their real nature and characteristics and to be detached from them. When the wandering mental state is contemplated repeatedly in this manner for a long time there will hardly be any wandering. As soon as it wanders to other objects the mental state is immediately noticed and contemplated, and then it ceases to wander any longer. In some cases it will be found that contemplation is being carried on without interruption because the mental state is recognised as soon as it begins to arise. At this level of contemplation it is found that the mind which contemplating, and its object always come together closely and fixedly. This fixedness of the mind on its object is ‘Vipassanā-khanika-samādhi’ (momentary concentration of insight). The mind is now free from sensuous lust and other hindrances and it is therefore on the same level as neighbourhood-concentration mentioned in the section on Samatha-kammatthāna. As the mind is no longer mixed up with any hindrances that cause the mind to wander, but is purely composed of contemplation, it is called Citta Visuddhi (purity of mind).

Development of Vipassanā Ñāna Then the physical phenomena such as rising, falling, bending, stretching etc., which are being contemplated, are perceived at every moment of contemplation in separate forms without being mixed up with the mind contemplating them or with other material phenomena. The mental phenomena, such as contemplating, thinking, seeing, hearing etc., are also perceived at every moment of contemplating in separate states without being mixed up with either material phenomena or other mental phenomena. At every moment of breathing, the body and the mind which knows the body are perceived distinctly and separately as two. The distinguishing knowledge of physical and mental phenomena as to separate processes is ‘Nāma-rūpa-pariccheda-ñāna’ (analytical knowledge of body and mind). On having developed this insight for a good number of times in the course of continuous contemplation, there arises a clear understanding that “there are only mind and corporeality. The body has no faculty of knowing rising, falling, bending, moving, etc., whereas the mind has the faculty of contemplating, thinking, seeing, hearing etc. Apart from these two factors there is no self.” This understanding is called ‘Ditthi Visuddhi’ (purity of view). On proceeding further with the contemplation it is perceived that the material and mental phenomena are arising in the body as effects of their respective causes. For illustration: The disciple perceives the fact that because of the mind intending to bend or stretch or move or change the posture, there arise the actions of bending, stretching, moving or changing; because of the fluctuation in temperature there are always changes in the physical condition either by being cold or hot; and because of the partaking of food there always arises new physical energy. Again, he perceives the fact that, because there are present eye and visual object, ear and sound, etc., there arise seeing, hearing, etc., and because of attention being directed, the mind reaches its object. Again, he perceives the fact that, because of the presence of Avijjā (ignorance or delusion), which views life as beautiful and happy and of Tanhā (craving), all kinds of deeds are thought of and done, and because of the attachment to those deeds that have been done, there arise, in successive series, the new viññānas (consciousnesses). Again, he perceived the fact that death is nothing but the passing away of the last one in the successive series of this kind of consciousness, and birth is the arising of a new consciousness in the successive series of this kind, dependent on a new corporeal formation. This distinguishing knowledge of Dependent Origination of cause and effect is ‘Paccaya-pariggaha-ñāna’ (knowledge by discerning conditionality). On understanding the fact of the Dependent Origination he will come to the conclusion that “life in the past was a formation of corporeality and mind which were dependent on their respective causes and that there will be similar process of life in the future.” This purity of view is called Kankhāvitarana Visuddhi (purity by overcoming doubt). Before developing the right knowledge of the fact that “life consists of body and mind dependent on their respective causes” there were many sceptical doubts whether there was ‘I’ in the past, whether ‘I’ come into existence only in the present or whether ‘I’ will continue to exist in the future by holding the view that the formation of body and mind are atta or self. Now these sceptical doubts cannot arise as they have been overcome. On proceeding further with the contemplation it is perceived that the physical and mental phenomena are arising and passing away at every moment of contemplation. This is ‘Anicca-sammasana-ñāna’ (knowledge by comprehension of impermanence). On perceiving the fact that the physical and mental phenomena are constantly arising and passing away) ― that they are constantly afflicted by ‘arising and passing away’ they are considered to be neither pleasant nor reliable, but terrible ills. This is ‘Dukkha-sammasana-ñāna’ (knowledge by comprehension of unsatisfactoriness). On perceiving the fact that the physical and mental phenomena do not, as a rule, follow the dictates of one's will but are arising and passing away in accordance with their own nature and relative conditioning, it is realised that they are not atta or self. This is ‘Anatta-sammasana-ñāna’ (knowledge by comprehension of non-self). After having reflected on these facts as long as he wishes, the disciple proceeds with the contemplation without any further reflection. He then perceives clearly the beginning of every object of his contemplation. He also perceives clearly the coming to an end of each object of his contemplation as if it were cut off clearly.