Satipatthana Vipassana

Satipatthana Vipassana
      by
      Venerable Mahasi Sayadaw
Source: The Wheel Publication No. 370/371 (Kandy:
      Buddhist Publication Society, 1990). Transcribed from the print edition in
      1995 by Philip L. Jones under the auspices of the DharmaNet Dharma Book
      Transcription Project, with the kind permission of the Buddhist
      Publication Society.



      Copyright © 1990 Buddhist Publication Society
      Access to Insight edition © 1995
      For free distribution. This work may be republished, reformatted,
      reprinted, and redistributed in any medium. It is the author's wish,
      however, that any such republication and redistribution be made available
      to the public on a free and unrestricted basis and that translations and
      other derivative works be clearly marked as such.




Introduction
On the personal request of the Honorable U Nu, Prime Minister, and Thado Thiri
Thudhamma Sir U Thwin, President of the Buddha Sasananuggaha Association, the
Venerable Mahasi Sayadaw, Bhadanta Sobhana Mahathera, came down from Shwebo to
Rangoon on 10th November 1949. The Meditation Centre at the Thathana Yeiktha,
Hermitage Road, Rangoon, was formally opened on 4th December 1949, when the
Mahasi Sayadaw began to give to fifteen devotees a methodical training in the
right system of Satipatthana Vipassana.
From the first day of the opening of the Centre a discourse on the exposition of
Satipatthana Vipassana, its purpose, the method of practice, the benefits
derived therefrom, etc., has been given daily to each batch of devotees arriving
at the Centre almost everyday to undertake the intensive course of training. The
discourse lasts usually for one hour and thirty minutes, and the task of talking
almost daily in this manner inevitably caused a strain. Fortunately, the Buddha
Sasananuggaha Association came forward to relieve the situation with an offer of
the donation of a tape-recorder, and the discourse given on 27th July 1951 to a
group of fifteen devotees undertaking the training was taped. Thereafter this
taped discourse has been in constant daily use preceded by a few preliminary
remarks spoken by the Mahasi Sayadaw.
Then, owing to the great demand of many branch meditation centers of the Mahasi
Satipatthana Vipassana, as well as of the public, this discourse was published
in book form in 1954. The book has now run into its sixth edition. As there is
also a keen interest and eager demand among many devotees of other nationalities
who are unacquainted with Burmese, the discourse is now translated into English.
U Pe Thin (translator)
Mahasi Yogi
December, 1957



Satipatthana Vipassana
Namo Buddhassa
Honor to the Fully Enlightened One
On coming across the Teaching of the Buddha, it is most important for everyone
to cultivate the virtues of moral conduct (sila), concentration (samadhi), and
wisdom (pañña). One should undoubtedly possess these three virtues.
For laypeople the minimal measure of moral conduct is the observance of the Five
Precepts. For bhikkhus it is the observance of the Patimokkha, the code of
monastic discipline. Anyone who is well-disciplined in moral conduct will be
reborn in a happy realm of existence as a human being or a deva (god).
However, this ordinary form of mundane morality (lokiya-sila) will not be a
safeguard against relapse into the lower states of miserable existence, such as
hell, the animal realm, or the realm of petas (ghosts). It is therefore
desirable to cultivate the higher form of supramundane morality
(lokuttara-sila). When one has fully acquired the virtue of this morality, one
will be secure from relapse into the lower states and will always lead a happy
life by being reborn as a human being or a deva. Everyone should therefore make
it his duty to work for supramundane morality.
There is every hope of success for anyone who strives sincerely and in real
earnestness. It would indeed be a pity if anyone were to fail to take advantage
of this fine opportunity of being endowed with higher qualities, for such a
person will undoubtedly be a victim sooner or later of his own bad karma, which
will pull him down to the lower states of miserable existence in hell, the
animal realm, or the sphere of petas, where the span of life lasts for many
hundreds, thousands or millions of years. It is therefore emphasized here that
coming across the Teaching of the Buddha is the unique opportunity to work for
path morality (magga-sila) and fruition morality (phala-sila).
It is not, however, advisable to work for moral conduct alone. It is also
necessary to practice samadhi or concentration. Samadhi is the fixed or tranquil
state of mind. The ordinary or undisciplined mind is in the habit of wandering
to other places. It cannot be kept under control, but follows any idea, thought
or imagination, etc. In order to prevent this wandering, the mind should be made
to attend repeatedly to a selected object of concentration. On gaining practice,
the mind gradually abandons its distractions and remains fixed on the object to
which it is directed. This is samadhi.
There are two kinds of concentration: mundane concentration (lokiya-samadhi) and
supramundane concentration (lokuttara-samadhi). Of these two, the former
consists in the mundane absorptions, such as the four rupa-jhanas — the
absorptions pertaining to the world of form — and the four arupa-jhanas — the
absorptions pertaining to the formless world. These can be attained by the
practice of tranquillity meditation (samatha-bhavana) with such methods as
mindfulness of breathing, loving-kindness (metta), kasina meditation, etc. By
virtue of these attainments one will be reborn in the plane of the brahmas. The
life-span of a brahma is very long and lasts for one world cycle, two, four, or
eight world cycles, up to a limit of 84,000 world cycles, as the case may be.
But at the end of his lifespan, a brahma will die and be reborn as a human being
or a deva.
If one leads a virtuous life all the time, one may lead a happy life in a higher
existence, but as one is not free from the defilements of attachment, aversion
and delusion, one may commit demeritorious deeds on many occasions. One will
then be a victim of his bad karma and be reborn in hell or in other lower states
of miserable existence. Thus mundane concentration also is not a definite
security. It is desirable to work for supramundane concentration, the
concentration of the path (magga) and the fruit (phala). To acquire this
concentration it is essential to cultivate wisdom (pañña).
There are two forms of wisdom: mundane and supramundane. Nowadays, knowledge of
literature, art, science, or other worldly affairs is usually regarded as a kind
of wisdom, but this form of wisdom has nothing to do with any kind of mental
development (bhavana). Nor can it be regarded as of real merit, because many
weapons of destruction are invented through these kinds of knowledge, which are
always under the influence of attachment, aversion, and other evil motives. The
real spirit of mundane wisdom, on the other hand, has only merits and no
demerits of any kind. True mundane wisdom includes the knowledge used in welfare
and relief work, which causes no harm; learning to acquire the knowledge of the
true meaning or sense of the scriptures; and the three classes of knowledge of
development for insight (vipassana-bhavana), such as knowledge born of learning
(sutamaya-pañña), knowledge born of reflection (cintamaya-pañña), and wisdom
born of meditative development (bhavanamaya-pañña). The virtue of possessing
mundane wisdom will lead to a happy life in higher states of existence, but it
still cannot prevent the risk of being reborn in hell or in other states of
miserable existence. Only the development of supramundane wisdom
(lokuttara-pañña) can decidedly remove this risk.
Supramundane wisdom is the wisdom of the path and fruit. To develop this wisdom
it is necessary to carry on the practice of insight meditation
(vipassana-bhavana) out of the three disciplines of morality, concentration, and
wisdom. When the virtue of wisdom is duly developed, the necessary qualities of
morality and concentration will also be acquired.
The Development of Wisdom
The method of developing this wisdom is to observe materiality (rupa) and
mentality (nama) — the two sole elements existing in a living being — with a
view to knowing them in their true nature. At present, experiments in the
analytical observation of materiality are usually carried out in laboratories
with the aid of various kinds of instruments, yet these methods cannot deal with
the mind. The method of the Buddha does not require any kind of instruments or
outside aid. It can successfully deal with both materiality and mentality. It
makes use of one's own mind for analytical purposes by fixing bare attention on
the activities of materiality and mentality as they occur within oneself. By
continually repeating this form of exercise, the necessary concentration can be
gained, and when concentration is keen enough, the ceaseless course of arising
and passing away of materiality and mentality will be vividly perceptible.
The living being consists solely of the two distinct groups of materiality and
mentality. The solid substance of body as it is now found belongs to the group
of materiality. According to the usual enumeration of material phenomena, there
are altogether twenty-eight kinds in this group, but in short it may be noted
that body is a mass of materiality. For example, it is the same as a doll made
of clay or wheat, which is nothing but a collection of particles of clay or
flour. Materiality changes its form (ruppati) under physical conditions of heat,
cold, etc., and because of this changeableness under contrary physical
conditions, it is called rupa in Pali. It does not possess any faculty of
knowing an object.
In the Abhidhamma, the elements of mentality and materiality are classified as
"states with object" (sarammana-dhamma) and "states without object"
(anarammana-dhamma), respectively. The element of mentality has an object, holds
an object, knows an object, while that of materiality does not have an object,
does not hold an object, and does not know an object. It will thus be seen that
the Abhidhamma has directly stated that materiality has no faculty of knowing an
object. A yogi also perceives in like manner that "materiality has no faculty of
knowing."
Logs and pillars, bricks and stones and lumps of earth are a mass of
materiality. They do not possess any faculty of knowing. It is the same with the
materiality which makes up a living body — it has no faculty of knowing. The
materiality in a dead body is the same as that of a living body — it does not
possess any faculty of knowing. People, however, have a common idea that the
materiality of a living body possesses the faculty of knowing an object and that
it loses this faculty only at death. This is not really so. In actual fact,
materiality does not possess the faculty of knowing an object in either a dead
or a living body.
What is it then that knows objects now? It is mentality, which comes into being
depending on materiality. It is called nama in Pali because it inclines (namati)
towards an object. Mentality is also spoken of as thought or consciousness.
Mentality arises depending on materiality: depending on the eye,
eye-consciousness (seeing) arises; depending on the ear, ear-consciousness
(hearing) arises; depending on the nose, nose-consciousness (smelling) arises;
depending on the tongue, tongue-consciousness (tasting) arises; depending on the
body, body-consciousness (sense of touch) arises. There are many kinds of sense
of touch, either good or bad.
While touch has a wide field of action in running throughout the whole length of
the body, inside and outside, the sense of seeing, hearing, smelling and tasting
come into being in their own particular spheres — the eye, ear, nose and tongue
— each of which occupies a very small and limited area of the body. These senses
of touch, sight, etc., are nothing but the elements of mind. There also comes
into being mind-consciousness — thoughts, ideas, imaginings, etc. — depending on
the mind-base. All of these are elements of mind. Mind knows an object, while
materiality does not know an object.
Seeing
People generally believe that in the case of seeing, it is the eye which
actually sees. They think that seeing and the eye are one and the same thing.
They also think: "Seeing is I," "I see things," "The eye, seeing, and I are one
and the same person." In reality this is not so. The eye is one thing and seeing
is another, and there is no separate entity such as "I" or "ego." There is only
the reality of seeing coming into being depending on the eye.
To give an example, it is like the case of a person who sits in a house. The
house and the person are two separate things: the house is not the person, nor
is the person the house. Similarly, it is so at the time of seeing. The eye and
seeing are two separate things: the eye is not seeing, nor is seeing the eye.
To give another example, it is just like the case of a person in a room who sees
many things when he opens the window and looks through it. If it is asked, "Who
is it that sees? Is it the window or the person that actually sees?" the answer
is, "The window does not possess the ability to see; it is only the person who
sees." If it is again asked, "Will the person be able to see things on the
outside without the window?" the answer will be, "It is not possible to see
things through the wall without the window. One can only see through the
window." Similarly, in the case of seeing, there are two separate realities of
the eye and seeing. The eye is not seeing, nor is seeing the eye, yet there
cannot be an act of seeing without the eye. In reality, seeing comes into being
depending on the eye.
It is now evident that in the body there are only two distinct elements of
materiality (eye) and mentality (seeing) at every moment of seeing. In addition,
there is also a third element of materiality — the visual object. At times the
visual object is noticeable in the body and at times it is noticeable outside
the body. With the addition of the visual object there will then be three
elements, two of which (the eye and the visual object) are materiality and the
third of which (seeing) is mentality. The eye and the visual object, being
materiality, do not possess the ability to know an object, while seeing, being
mentality, can know the visual object and what it looks like. Now it is clear
that there exist only the two separate elements of materiality and mentality at
the moment of seeing, and the arising of this pair of separate elements is known
as seeing.
People who are without the training in and knowledge of insight meditation hold
the view that seeing belongs to or is "self," "ego," "living entity," or
"person." They believe that "seeing is I," or "I am seeing," or "I am knowing."
This kind of view or belief is called sakkaya-ditthi in Pali. Sakkaya means the
group of materiality (rupa) and mentality (nama) as they exist distinctively.
Ditthi means a wrong view or belief. The compound word sakkaya-ditthi means a
wrong view or belief in self with regard to nama and rupa, which exist in
reality.
For greater clarity, we will explain further the manner of holding the wrong
view or belief. At the moment of seeing, the things which actually exist are the
eye, the visual object (both materiality), and seeing (mentality). Nama and rupa
are reality, yet people hold the view that this group of elements is self, or
ego, or a living entity. They consider that "seeing is I," or "that which is
seen is I," or "I see my own body." Thus this mistaken view is taking the simple
act of seeing to be self, which is sakkaya-ditthi, the wrong view of self.
As long as one is not free from the wrong view of self, one cannot expect to
escape from the risk of falling into the miserable realms of the hells, the
animals or the petas. Though one may be leading a happy life in the human or
deva world by virtue of one's merits, yet one is liable to fall back into the
miserable states of existence at any time, when one's demerits operate. For this
reason, the Buddha pointed out that it is essential to work for the total
removal of the wrong view of self:
  "Let a monk go forth mindfully to abandon view of self"
  (sakkaya-ditthippahañaya sato bhikkhu paribbaje).
To explain: though it is the wish of everyone to avoid old age, disease and
death, no one can prevent their inevitable arrival. After death, rebirth
follows. Rebirth in any state of existence does not depend on one's own wish. It
is not possible to avoid rebirth in the hell realm, the animal realm or the
realm of the petas by merely wishing for an escape. Rebirth takes place in any
state of existence as the consequence of one's own deeds: there is no choice at
all. For these reasons, the round of birth and death, samsara, is very dreadful.
Every effort should therefore be made to acquaint oneself with the miserable
conditions of samsara, and then to work for an escape from samsara, for the
attainment of Nibbana.
If an escape from samsara as a whole is not possible for the present, an attempt
should be made for an escape at least from the round of rebirth in the hell
realms, the animal realm and the peta realm. In this case it is necessary to
work for the total removal within oneself of sakkaya-ditthi, which is the root
cause of rebirth in the miserable states of existence. Sakkaya-ditthi can only
be destroyed completely by the noble path and fruit: the three supramundane
virtues of morality, concentration and wisdom. It is therefore imperative to
work for the development of these virtues. How should one do the work? By means
of noting or observing one must go out from the jurisdiction of defilements
(kilesa). One should practice by constantly noting or observing every act of
seeing, hearing, etc., which are the constituent physical and mental processes,
till one is freed from sakkaya-ditthi, the wrong view of self.
For these reasons advice is always given here to take up the practice of
vipassana meditation. Now yogis have come here for the purpose of practicing
vipassana meditation who may be able to complete the course of training and
attain the noble path in no long time. The view of self will then be totally
removed and security will be finally gained against the danger of rebirth in the
realms of the hells, animals and petas.
In this respect, the exercise is simply to note or observe the existing elements
in every act of seeing. It should be noted as "seeing, seeing" on every occasion
of seeing. By the terms "note" or "observe" or "contemplate" is meant the act of
keeping the mind fixedly on the object with a view to knowing it clearly.
When this is done, and the act of seeing is noted as "seeing, seeing," at times
the visual object is noticed, at times consciousness of seeing is noticed, at
times the eye-base, the place from which one sees, is noticed. It will serve the
purpose if one can notice distinctly any one of the three. If not, based on this
act of seeing there will arise sakkaya-ditthi, which will view it in the form of
a person or as belonging to a person, and as being permanent, pleasurable, and
self. This will arouse the defilements of craving and attachment, which will in
turn prompt deeds, and the deeds will bring forth rebirth in a new existence.
Thus the process of dependent origination operates and the vicious circle of
samsara revolves incessantly. In order to prevent the revolving of samsara from
this source of seeing, it is necessary to note "seeing, seeing" on every
occasion of seeing.
Hearing, Etc.
Similarly, in the case of hearing, there are only two distinct elements,
materiality and mentality. The sense of hearing arises depending on the ear.
While the ear and sound are two elements of materiality, the sense of hearing is
the element of mentality. In order to know clearly any one of these two kinds of
materiality and mentality, every occasion of hearing should be noted as
"hearing, hearing." So also, "smelling, smelling" should be noted on every
occasion of smelling, and "tasting, tasting" on every occasion of tasting.
The sensation of touch in the body should be noted in the very same way. There
is a kind of material element known as bodily sensitivity throughout the body,
which receives every impression of touch. Every kind of touch, either agreeable
or disagreeable, usually comes in contact with bodily sensitivity, and from this
there arises body-consciousness, which feels or knows the touch on each
occasion. It will now be seen that at every moment of touching there are two
elements of materiality — the bodily sensitivity and the tangible object — and
one element of mentality — knowing of touch.
In order to know these things distinctly at every moment of touching, the
practice of noting as "touching, touching" has to be carried out. This merely
refers to the common form of sensation of touch. There are special forms which
accompany painful or disagreeable sensations, such as feeling stiffness or
tiredness in the body or limbs, feeling hot, pain, numb, aches, etc. Because
feeling (vedana) predominates in these cases, it should be noted as "feeling
hot," "feeling tired," "feeling painful," etc., as the case may be.
It may also be mentioned that there occur many sensations of touch in the hands,
the legs, and so on, on each occasion of bending, stretching, or moving. Because
of mentality wanting to move, stretch or bend, the material activities of
moving, stretching or bending, etc., occur in series. (It may not be possible to
notice these incidents at the outset. They can only be noticed after some time,
on gaining experience by practice. It is mentioned here for the sake of general
information.) All activities in movements and in changing, etc., are done by
mentality. When mentality wills to bend, there arises a series of inward
movements of hand or the leg. When mentality wills to stretch or move, there
arises a series of outward movements or movements to and fro. They fall away
soon after they occur and at the very point of occurrence, as one will notice
later.
In every case of bending, stretching, or other activities, there arises first a
series of intentions, moments of mentality, inducing or causing in the hands and
legs a series of material activities, such as stiffening, bending, stretching,
or moving to and fro. These activities come up against other material elements,
the bodily sensitivity, and on every occasion of contact between material
activities and sensitive qualities, there arises body-consciousness, which feels
or knows the sensation of touch. It is therefore clear that material activities
are predominating factors in these cases. It is necessary to notice the
predominating factors. If not, there will surely arise the wrong view which
regards these activities as the doings of an "I" — "I am bending," "I am
stretching," "my hands," or "my legs." This practice of noting as "bending,"
"stretching," "moving," is carried out for the purpose of removing such wrong
views.
Mind
Depending on the mind-base there arises a series of mental activities, such as
thinking, imagining, etc., or generally speaking, a series of mental activities
arises depending on the body. In reality, each case is a composition of
mentality and materiality, mind-base being materiality, and thinking, imagining,
and so forth being mentality. In order to be able to notice materiality and
mentality clearly, "thinking," "imagining," and so forth should be noted in each
case.
After having carried out the practice in the manner indicated above for some
time, there may be an improvement in concentration. One will notice that the
mind no longer wanders about but remains fixed on the object to which it is
directed. At the same time, the power of noticing has considerably developed. On
every occasion of noting, one notices only two processes of materiality and
mentality: a dual set of object (materiality) and mental state (mentality),
which makes note of the object, arising together.
Again, on proceeding further with the practice of contemplation, after some time
one notices that nothing remains permanent, but that everything is in a state of
flux. New things arise each time. Each of them is noted as it arises. Whatever
arises then passes away immediately and immediately another arises, which is
again noted and which then passes away. Thus the process of arising and passing
away goes on, which clearly shows that nothing is permanent. One therefore
realizes that "things are not permanent" because one sees that they arise and
pass away immediately. This is insight into impermanence (aniccanupassana-ñana).
Then one also realizes that "arising and passing are not desirable." This is
insight into suffering (dukkhanupassana-ñana). Besides, one usually experiences
many painful sensations in the body, such as tiredness, heat, aching, and at the
time of noting these sensations, one generally feels that this body is a
collection of sufferings. This is also insight into suffering.
Then at every time of noting it is found that elements of materiality and
mentality occur according to their respective nature and conditioning, and not
according to one's wishes. One therefore realizes that "they are elements; they
are not governable; they are not a person or living entity." This is insight
into non-self (anattanupassana-ñana).
On having fully acquired these insights into impermanence, suffering, and
non-self, the maturity of knowledge of the path (magga-ñana) and knowledge of
fruition (phala-ñana) takes place and realization of Nibbana is won. By winning
the realization of Nibbana in the first stage, one is freed from the round of
rebirth in the realms of miserable existence. Everyone should therefore endeavor
to reach the first stage, the path and fruit of stream-entry, as a minimum
measure of protection against an unfortunate rebirth.
The Beginner's Exercise
It has already been explained that the actual method of practice in vipassana
meditation is to note, or to observe, or to contemplate, the successive
occurrences of seeing, hearing, and so on, at the six sense doors. However, it
will not be possible for a beginner to follow these on all successive incidents
as they occur because his mindfulness (sati), concentration (samadhi), and
knowledge (ñana) are still very weak. The moments of seeing, hearing, smelling,
tasting, touching, and thinking occur very swiftly. It seems that seeing occurs
at the same time as hearing, that hearing occurs at the same time as seeing,
that seeing and hearing occur simultaneously, that seeing, hearing, thinking and
imagining always occur simultaneously. Because they occur so swiftly, it is not
possible to distinguish which occurs first and which second.
In reality, seeing does not occur at the same time as hearing, nor does hearing
occur at the same time as seeing. Such incidents can occur only one at a time. A
yogi who has just begun the practice and who has not sufficiently developed his
mindfulness, concentration and knowledge will not, however, be in a position to
observe all these moments singly as they occur in serial order. A beginner need
not, therefore, follow up on many things. He needs to begin with only a few
things.
Seeing or hearing occurs only when due attention is given to their objects. If
one does not pay heed to any sight or sound, one may pass the time without any
moments of seeing or hearing taking place. Smelling rarely occurs. The
experience of tasting can only occur while one is eating. In the case of seeing,
hearing, smelling and tasting, the yogi can note them when they occur. Body
impressions, however, are ever present. They usually exist distinctly all the
time. During the time that one is sitting, the body impression of stiffness or
the sensation of hardness in this position is distinctly felt. Attention should
therefore be fixed on the sitting posture and a note made as "sitting, sitting,
sitting."
Sitting
Sitting is an erect posture of the body consisting of a series of physical
activities, induced by consciousness consisting of a series of mental
activities. It is just like the case of an inflated rubber ball which maintains
its round shape through the resistance of the air inside it. The posture of
sitting is similar in that the body is kept in an erect posture through the
continuous process of physical activities. A good deal of energy is required to
pull up and keep in an erect position such a heavy load as this body. People
generally assume that the body is lifted and kept in an upright position by
means of sinews. This assumption is correct in a sense because sinews, blood,
flesh and bones are nothing but materiality. The element of stiffening which
keeps the body in an erect posture belongs to the group of materiality and
arises in the sinews, flesh, blood, etc., throughout the body, like the air in a
rubber ball.
The element of stiffening is the air element, known as vayo-dhatu. The body is
kept in an erect position by the air element in the form of stiffening, which is
continually coming into existence. At the time of sleepiness or drowsiness, one
may drop flat because the supply of new materials in the form of stiffening is
cut off. The state of mind in heavy drowsiness or sleep is bhavanga, the
"life-continuum" or passive subconscious flow. During the course of bhavanga,
mental activities are absent, and for this reason, the body lies flat during
sleep or heavy drowsiness.
During waking hours, strong and alert mental activities are continually arising,
and because of these the air element arises serially in the form of stiffening.
In order to know these facts, it is essential to note the bodily posture
attentively as "sitting, sitting, sitting." This does not necessarily mean that
the body impression of stiffening should particularly be searched for and noted.
Attention need only be fixed on the whole form of the sitting posture, that is,
the lower portion of the body in a bent circular form and the upper portion held
erect.
It may be found that the exercise of observing the mere sitting posture is too
easy and does not require much effort. In these circumstances, energy (viriya)
is less and concentration (samadhi) is in excess. One will generally feel lazy
and will not want to carry on the noting as "sitting, sitting, sitting"
repeatedly for a considerable length of time. Laziness generally occurs when
there is an excess of concentration and not enough energy. It is nothing but a
state of sloth and torpor (thina-middha).
More energy should be developed, and for this purpose, the number of objects for
noting should be increased. After noting as "sitting," the attention should be
directed to a spot in the body where the sense of touch is felt and a note made
as "touching." Any spot in the leg or hand or hip where a sense of touch is
distinctly felt will serve the purpose. For example, after noting the sitting
posture of the body as "sitting," the spot where the sense of touch is felt
should be noted as "touching." The noting should thus be repeated using these
two objects of the sitting posture and the place of touching alternately, as
"sitting, touching, sitting, touching, sitting, touching."
The terms "noting," "observing" and "contemplating" are used here to indicate
the fixing of attention on an object. The exercise is simply to note or observe
or contemplate as "sitting, touching." Those who already have experience in the
practice of meditation may find this exercise easy to begin with, but those
without any previous experience may at first find it rather difficult.
Rising-Falling
A simpler and easier form of the exercise for a beginner is this: With every
breath there occurs in the abdomen a rising-falling movement. A beginner should
start with the exercise of noting this movement. This rising-falling movement is
easy to observe because it is coarse and therefore more suitable for the
beginner. As in schools where simple lessons are easy to learn, so also is the
practice of vipassana meditation. A beginner will find it easier to develop
concentration and knowledge with a simple and easy exercise.
Again, the purport of vipassana meditation is to begin the exercise by
contemplating prominent factors in the body. Of the two factors of mentality and
materiality, the former is subtle and less prominent, while the latter is coarse
and more prominent. At the outset, therefore, the usual procedure for an insight
meditator is to begin the exercise by contemplating the material elements.
With regard to materiality, it may be mentioned here that derived materiality
(upada-rupa) is subtle and less prominent, while the four primary physical
elements (maha-bhuta-rupa) — earth, water, fire and air — are coarse and more
prominent. The latter should therefore have priority in the order of objects for
contemplation. In the case of rising-falling, the outstanding factor is the air
element, or vayo-dhatu. The process of stiffening and the movements of the
abdomen noticed during the contemplation are nothing but the functions of the
air element. Thus it will be seen that the air element is perceptible at the
beginning.
According to the instructions of the Satipatthana Sutta, one should be mindful
of the activities of walking while walking, of those of standing, sitting and
lying down while standing, sitting and lying down, respectively. One should also
be mindful of other bodily activities as each of them occurs. In this
connection, it is stated in the commentaries that one should be mindful
primarily of the air element, in preference to the other three elements. As a
matter of fact, all four primary elements are dominant in every action of the
body, and it is essential to perceive any one of them. At the time of sitting,
either of the two movements of rising and falling occurs conspicuously with
every breath, and a beginning should be made by noting these movements.
Some fundamental features in the system of vipassana meditation have been
explained for general information. The general outline of basic exercises will
now be dealt with.