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.)



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