Discourse on the basic practice of The Satipatthana Vipassana by The Ven'ble Mahasi Sayadaw

The Ven'ble Mahasi Sayadaw, Bhadanta Sobhana Maha-thera, Sasana-dhaja-siri-pavara-dhammacariya, Agga-maha-pandita, Chattha-sangiti-pucchaka.

Originally printed at the Burma Art Press Ltd., 211-213, 38th Street, Rangoon.  The instruction was transcribed in English in December, 1957 and published January, 1958

Professor Desani handed this out to some of his students.  Mahasi Sayadaw, which he said means "great drum", was one of his teachers.  I am greatful to http://www.dhammadownload.com operating under the auspices of the Department of Religious Affairs, Rangoon, Burma who published this discourse online in 1979 and updated it in 2003.  Their version of the discourse translates a great many of the technical terms seen in my original handout.  Besides editing their version to mostly include the original untranslated terms along side their English terms I've also made minor corrections of spelling and syntax.

                                                                    Mahasi Sayadaw 

INTRODUCTION 

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

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

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

From the first day of the opening of the Centre, a discourse on the exposi- 
tion of the Satipatthana Vipassana, its purpose, the method of practice, the 
benefits derived therefrom, etc., has been given daily to each batch of devo- 
tees arriving at the Centre almost every day to undertake the intensive 
course of training. The discourse lasts normally for one hour and thirty 
minutes, and the task of talking almost daily in this manner had inevitably 
caused a strain. Fortunately the Buddha Sasana-nuggaha Association came 
forward to relieve the situation with an offer of charity or a tape recorder 
machine with which the discourse given on the 27th July 1951 to a group of 
fifteen devotees undertaking the training was taken on tape. Thereafter 
this tape recorded discourse has been in constant use daily, preceded by a 
few preliminary remarks spoken by the MahasI Sayadaw in person.
Then owing to the great demand of many branch Meditation Centres 
of the MahasI Satipafthana Vipassana as well as of the public, this dis- 
course was published in book form in 1954. This book has now run to 
several editions. As there was also a keen interest and eager demand among 
many devotees of other nationalities who are unacquainted with Burmese, 
the discourse was translated into English by the late U Pe Thin, a lay dis- 
ciple and practised MahasI yogi, who had acted as interpreter to British 
Rear Admiral Shattock who went through a course of Vipassana meditation 
practice at the Centre in its early days. 

Explanatory Note on certain technical Buddhist terms 

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

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

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

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

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



Printed and published by U Myint Maung, Assistant Director, 

(02405/02527) for the Department of Religious Affairs at the 

Department of Religious Affairs Press, Yegu, Kaba-Aye P.O., Rangoon, BURMA. 




Namo Buddhassa 

Honour to the Fully Enlightened One 

On coming across the Teachings (sasana) of Lord Buddha it is 
most important for every one to cultivate in oneself the virtues of 
Morality, Concentration and Wisdom (sila, samadhi, and panna). One 
should, undoubtedly, possess these three virtues. 

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

It is not feasible to work for the Morality (Sila) alone. It is also 
necessary to practice Concentration (Samadhi). Concentration is the 
fixed or tranquil state of mind. The ordinary or undisciplined mind is 
in the habit of wandering to other places; it cannot be kept under 
control; it follows any idea, thought or imagination, etc. In order to 
prevent its wandering, the mind should be made to attend repeatedly 
to a selected object of Concentration (Samadhi). On gaining practice the mind 
gradually loosens its traits and remains fixed on the object to which 
it is directed. This is Concentration (Samadhi). There are two forms of 
Concentration (Samadhi), viz, Ordinary Concentration (Lokiya Samadhi) and Supramundane 
Concentration (Lokuttara Samadhi). Of these two, the practice in the Meditational 
Development of Peaceful Calm (Samatha Bhavana) viz: Mindful 
Breathing, Meditation on Friendliness, Meditational Devices 
(Anapana, Metta, Kasina) will enable the development of the states of 
Ordinary Absorption (Lokiya Jhana) such as four Form Absorptions 
(Rupa-Jhanas) and four Formlessness Absorptions (Arupa-Jhanas), by 
virtue of which one would be reborn in the plain of Brahma. The life 
span of Brahma is very long and lasts for one world cycle, two, four, 
eight up to a limit of eighty-four thousands of world-cycles as the 
case may be. But at the end of the lifespan a Brahma will die and be 
reborn as human being or angel (Deva). If he leads a virtuous life all the time 
he may lead a happy life in higher existence. But as he is not free 
from Defilements (Kilesas) he may commit demeritorious deeds on 
many occasions. He will then be a victim of his bad Karma and will 
be reborn in hell or other lower states of miserable existence. This 
Ordinary Absorption also is not a definite security. It is desirable to 
work for the Supramundane Concentration (Lokuttara Samadhi), which is nothing but 
Path and Fruition Concentration (Magga Samadhi and Phala 
Samadhi). To possess this Concentration is is essential to cultivate 
Wisdom (Panna). 

There are two forms of Wisdom (Panna), namely, Mundane and 
Supramundane (Lokiya and Lokuttara). Today the knowledge of literature, art,  
science or worldly affairs is usually regarded as a kind of Wisdom. But this form 
of Wisdom has nothing to do with any kind of Meditational 
Development (Bhavana). Nor can it be regarded as of real merit 
because many weapons of destruction are invented through these 
disciplines, which are always under the influence of greed, hatred 
and other evil motives. The real spirit of that which is Ordinary 
Wisdom (Lokiya Panna) on the other hand has only merits and no 
demerits of any kind. The kind of knowledge or discipline expressed in welfare  
organizations and relief work cause no harm: learning to acquire the
knowledge of the true meaning or sense of the scriptures, and the 
three classes of knowledge in Insight Meditation (Vipassana Bhavana), 
such as, Wisdom Which Consists of Learning 
(Suta-maya-panna)— knowledge based on learning; Wisdom Which 
Consists of Reflective Thinking (Cinta-maya-panna)— knowledge 
based on thinking; and Wisdom Which Consists of Meditational 
Development (Bhavana-maya-panna)— knowledge based on mental 
development, are Ordinary Wisdom (Lokiya panna). The virtue of 
possessing Ordinary Wisdom would lead to a happy life in higher 
states of existence, but it cannot prevent the risk of being reborn in 
hell or other lower states of miserable existence. Only the 
development of Supramundane Wisdom (Lokuttara Panna) can decidedly remove this 
risk. 

The Supramundane Wisdom (Lokuttara Panna) is Path and Fruition (Magga and Phala Panna).  
To develop this wisdom(Panna) it is necessary to carry on the mere practice of  
Meditational Development of Insight (Vipassana Bhavana) out of the three forms 
of discipline in cultivating Morality, Concentration and Wisdom (Sila, Samadhi, and 
Panna). When the virtue of Wisdom (Panna) is duly developed, the necessary qualities 
of Morality (Sila) and Concentration (Samadhi) are also acquired. 

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

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

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

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

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

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

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

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

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

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

For these reasons advice is always given here to take up the 
practice of Vipassana Meditation. Now Yogis have come here for the 
purpose of practicing Vipassana Meditation, who may be able to 
complete the course of training and attain the Holy Path in a short 
time. Sakkya-ditthi will then be totally removed and security against 
the danger of rebirth in the realm of hell, or animals, or petas will be 
finally gained. In this respect the exercise is simply to note or observe the 
existing elements in every act of seeing. It should be noted as 
"seeing, seeing," on every act of seeing. (By the terms of note or 
observe or contemplate it means the act of keeping the mind fixedly 
on the object with a view to knowing clearly.) Because of this fact of 
keeping the mind fixed by noting as "seeing, seeing," at times a 
visual object is noticed, at times consciousness of seeing is noticed, or 
at times it is noticed as eye-base or as a place from which it sees. It 
will serve the purpose if one can notice distinctly any one of the 
three. If not, basing on this act of seeing there will arise the 
erroneous view of self which will view it in the form of a person or 
belonging to a person and in the sense of Permanence, Happiness and 
Selfhood (nicca, sukha and atta), which will arouse attachment and 
craving. The Defilements (kilesas) will in turn prompt deeds, and the deeds 
will bring forth rebirth of new existence. Thus the process of 
dependent origination operates and the vicious circle of Samsara 
revolves incessantly. In order to prevent this from the source of 
seeing, it is necessary to note as "seeing, seeing" on every occasion of 
seeing. 

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

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

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

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

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

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

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

Then one is also convinced that arising and vanishing are not 
desirable. This is Insight into Suffering (Dukkhanupassana-nana). 
Besides, one usually experiences many painful sensations in the 
body, such as tiredness, feeling hot, painful, aching, and at the time 
of noting these sensations he generally feels that this body is a 
collection of sufferings. This is also Insight into Suffering. 

Then at every time of noting it is found that elements of matter 
and mind occur according to their respective nature and 
conditioning, and not according to one's wish. One is therefore 
convinced that they are elements: they are not governable: they are 
not person or living entity. This is Insight into the Absence of a Self

or personality (Anattanupassana-nana). 

On having fully acquired these insights into the knowledge of Impermanence, 
Suffering, Absence of Self (Anica, Dukkha, Anatta), the maturity of 
Spiritual Knowledge of the Path and Spiritual Knowledge of its 
Fruition (Magga Nana and Phala Nana) takes place and realization of 
Nirvana is won. By winning the realization of Nirvana in the first 
stage, one is freed from the round of rebirth in the unhappy life of 
lower existence. Everyone should, therefore, endeavor to reach the 
first stage as a minimum measure. 

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

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

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

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

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

The more simplified and easy form of exercise for a beginner is 
this: At every time of breathing there occur movements in the form 
of rising and falling of one's abdomen. A beginner should start with 
this exercise of noting or observing these movements. It is easy to 
observe these movements because they are coarse and prominent and 
are more suitable for a beginner. As in schools where simple lessons 
are easy to learn so is the case in the practice of Vipassana 
Meditation. A beginner will find it easier to develop Concentration 
(Samadhi) and Spiritual Knowledge (Nana) with this simple and easy exercise. 

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

Some fundamental features in the system of Vipassana Meditation 
have been explained for general information (Suta-maya-nana). The  
general outline of basic exercises will now be discussed. 

When contemplating rising and falling, the disciple should keep 
his mind on the abdomen. He will then come to know the upward 
movement (expansion) of the abdomen on inbreathing, and a 
downward movement (contraction) on outbreathing. A mental note 
should be made as "rising" for upward movement, and "falling" for 
downward movement. If these movements are not clearly noticed by 
merely fixing the mind, one or both hands should be placed on the 
abdomen. The disciple should not try to change the manner of his 
natural breathing: . he should neither attempt slow breathing by the 
retention of his breath, nor quick breathing nor deep breathing. If he 
does change the natural flow of his breathing he will soon tire 
himself. He must therefore keep to the natural breathing, and 
proceed with the contemplation of rising and falling. 

On the occurring of upward movement, a mental note calling it as 
"rising" should be made, and on the downward movement, a mental 
note calling it as "falling" should be made. The calling of these terms 
or names should not be repeated by mouth. In Vipassana Meditation 
it is more important to know the actual state of object than to know 
it by the term or name. It is therefore necessary for the disciple to 
make every effort to be mindful of the movement of rising from the 
beginning till the end and that of falling from the start to the finish, 
as if these movements are actually seen by the eyes. As soon as rising 
occurs, there should be the knowing mind close to the movement. As 
in the case of a stone hitting the wall, the movement of rising as it 
occurs and the mind knowing it must come together on every 
occasion. Similarly the movement of falling as it occurs and the mind 
knowing it must come together on every occasion. 

When there is no object of special outstanding nature, the disciple 
should carry on the exercise of noting these two movements as 
"rising, falling; rising, falling; rising, falling." While thus being 
occupied with this exercise, there may be occasions when the mind 
wanders about. When the Concentration (Samadhi) is weak it is very difficult to 
control the mind. Though it is directed to the movements of rising 
and falling the mind will not stay with them but will wander to other 
places. This wandering mind should not be let alone: it should be 
noted as "wandering, wandering" as soon as it goes out. On noting 
repeatedly once or twice when the mind stops wandering, then the 
exercise of noting as "rising, falling" should be continued. When it is 
found again that the mind has reached a place it should be noted as 
"reaching, reaching." Then the exercise of noting as "rising, falling" 
should be reverted to as soon as these movements are clear. On 
meeting with a person in the imagination it should be noted as 
"meeting, meeting," and after which the usual exercise should be 
reverted to. Some time the fact that it is a mere imagination is found 
out at the time of speaking with an imaginary person, and it should 
be noted as "speaking, speaking." The real purpose is to note every 
mental activity as it occurs. For instance, it should be noted as 
"thinking, thinking" at the moment of thinking, and as "reflecting, 
planning, knowing, attending, rejoicing, feeling lazy, feeling happy, 
disgusting, etc." as the case may be on the occurrence of each 
activity. The contemplation of mental activities and noticing them as 
they occur is called Cittanupassana. 
                                
Because they have no practical knowledge in Vipassana 
Meditation people are generally not in a position to know the real 
state of the mind. This naturally leads them to the wrong view of 
holding mind as Person, self or living entity. They usually believe 
that "Imagination is I: I am imagining: I am thinking: I am planning: 
I am knowing, and so forth." They consider that there exists a living 
entity or self which grows up from childhood to the age of manhood. 
In reality there does not exist a living entity, but there does exist a 
continuous process of elements of mind which occurs singly at a time 
and in succession. The practice of contemplation is therefore being 
carried out with a view to find out the actual fact. 

As regards mind and the manner of its arising, Buddha stated in 
The Dhammapada the following: 

Duran-gamam Eka-caram, A-sariram Guha-sayam. 
Ye Cittam Samyamessanti, Mokkhanri Mara-bandhana. 

Duran-gaman— Used to go to far off objects. 

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

Eka-caram— Usually occurs singly. 

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

A-sariram— Incorporeal. 

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

Guha-sayam— Stays in the cave. 

Because this mind usually comes into existence depending on 
mind-base and other sense doors situated in the body, it is said that it 
stays in the cave. 

Ye Cittam Samyamessanti, Mokkhanti Mara-bandhana-If the 

Yogi could restrain this mind he would be freed from the bondage of 
Death.

It is said that the mind should be contemplated each time as it 
occurs: mind can thus be controlled by means of contemplation. On 
his successfully controlling the mind the Yogi would win freedom 
from the bondage of Death. It will be seen now that it is important 
to note the mind at every occurrence. As soon as it is noted mind 
usually vanishes. For instance, .by noting once or twice as "intending, 
intending" it is found that intention disappears at once. Then the 
usual exercise of noting as "rising, falling; rising, falling," should be 
reverted to. 

During the time of proceeding with the usual exercise, one may 
feel wanting to swallow saliva. It should be noted as "wanting" and 
on gathering saliva as "gathering," and on swallowing as 
"swallowing" in the serial order of occurrences. The reason for 
contemplating in this case is because there may be a persisting 
personal view as "wanting to swallow is I: swallowing is also I." In 
actual fact, "wanting to swallow" is mind and not I and 
"swallowing" is matter and not I. There exists only mind and matter 
at that time. By means of contemplation in this manner one will 
understand clearly the process of actual facts. So also in the case of 
spitting it should be noted as "wanting" when one wants to spit, as 
"bending" on bending the neck (which should be done slowly), as 
"looking, seeing" on looking and as "spitting" on spitting. 
Afterwards, the usual exercise of noting as "rising, falling" should be 
proceeded with. 

Because of the fact of sitting for a long time there will arise in the 
body unpleasant feelings of being stiff, being hot and so forth. These 
sensations should be noted as they occur. Mind should be fixed on 
the spot and a note made as "stiff, stiff" on feeling stiff, as "hot, 
hot" on feeling hot, as "painful, painful" on feeling painful, and 
"prickly, prickly" on feeling a prickly sensation, and as "tired, tired" 
on feeling tired. These unpleasant feelings are Feelings of Pain 
(Dukkha vedana) and the contemplation of these feelings is Insight 
Into Feeling (Vedana-nupassana). 

Owing to the absence of knowledge in Vedana-nupassaa, there 
used to prevail a wrong view of holding them as one's own 
personality or self, that is to say, "I am feeling stiff: I am feeling hot: 
I am feeling painful: I was feeling well formerly but now I feel 
uncomfortable" in the manner of a single self. In real fact unpleasant 
feelings arise owing to disagreeable impressions in the body. Like the 
light of an electric bulb which can continue to burn on the 
continuous supply of energy so is the case of feelings, which arise 
anew in series on every occasion of coming in contact with 
disagreeable impressions. 

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

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

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

In the practice of Vipassana Meditation it is important to follow 
the example of a person who tries to make a fire. In olden days a 
person had to work without stopping by rubbing two dry sticks till 
fire was produced. As the sticks got hotter and hotter, the more 
effort was needed, and rubbing had to be carried out incessantly. 
Only when the fire was produced was he then at liberty to take rest. 
Similarly a Yogi should work hard so that there may not be any 
break between the preceding noting and the one which follows, and 
the preceding Concentration and the one which follows. He should 
revert to his usual exercise of noting as "rising, falling" when he has 
noted the painful sensations. 

While being thus occupied with his usual exercise, he may again 
feel the itching sensation somewhere in the body. He should then fix 
his mind on the spot and make a note as "itching, itching." Itching is 
an unpleasant sensation. As soon as it is felt there arises a mind 
wanting to rub or scratch. This mind should be noted as "wanting, 
wanting" after which no rubbing must be done as yet but a return 
must be made to itching and a note made as "itching, itching." While 
occupied with contemplation in this manner, itching used to 
disappear in most cases. Then the usual exercise of noting as "rising, 
falling" should be reverted to. If on the other hand it is found that 
itching does not disappear but it is necessary to rub or scratch, the 
contemplation of the successive processes should be carried out by 
noting the mind as "wanting, wanting." It should then be continued 
by noting as "raising, raising," on raising the hand; as "moving, 
moving" on moving the hand; as "touching, touching" when the 
hand touches the spot; as "rubbing, rubbing" or "scratching, 
scratching" when the hand rubs or scratches; as "withdrawing, 
withdrawing" on withdrawing the hand; as "touching, knowing" 
when the hand touches the body; and then afterwards contemplation 
should be reverted to the usual exercise of noting as "rising, falling." 
In every case of changing the postures of contemplation of the 
successive processes should be carried out similarly and carefully. 

While thus carefully proceeding with the contemplation it is 
found that painful feelings or unpleasant sensations arise in the body 
of their own accord. Ordinarily people used to change the posture as 
soon as they feel even the slight unpleasant sensation of tiredness or 
feeling hot without taking heed of these incidents. The change is 
carried out quite heedlessly just while the seed of pain is beginning to 
grow. Thus painful feelings fail to take place in a distinctive manner. 
For this reason it is said that Posture (Iriya-patha), as a rule, hides the 
painful feelings from view. People generally think that they are 
feeling well for days and nights. They consider that painful feelings 
occur at the time of an attack of a dangerous disease. 

The fact is just the contrast of what people think. Let anyone try 
and see how long he can keep himself in a sitting posture without 
moving or changing. He will find it uncomfortable after a short 
while, say five or ten minutes, and then he will find it unbearable 
after fifteen or twenty minutes. He will then be compelled to move
or change the posture, by either raising or lowering his head, moving 
the hands or legs by swaying his body either forward or backward. 
Many movements usually take place during a short time and the 
number would be very large if they are to be counted for a day. 
However, no one appears to be aware of these facts because no one 
takes heed of them. Such is the order in every case. While in the case 
of a Yogi who is always mindful of his actions and is proceeding with 
contemplation, body impressions in their own respective nature are 
therefore distinctly noticed. They cannot help but reveal themselves 
fully in their own nature because he is watching until they come to 
the full view. Though a painful sensation arises he keeps on noting it: 
he does not ordinarily attempt to change or move. Then on the 
arising of mind wanting to change he at once makes a note of it as 
"wanting, wanting" and afterwards he returns again to the painful 
sensation and continues his noting of it. He changes or moves only 
when he finds the pain unbearable. In this case also he begins by 
noting the wanting mind and proceeds with noting carefully every 
action jn the process of moving. This is why Posture (Iriya-patha) can no longer 
hide painful sensation. Often a Yogi feels painful sensations creeping 
from here and there or he may feel a hot sensation, aching sensation, 
itching, or he may feel that the whole body is a mass of painful 
sensation. That is how painful sensations are found to be 
predominating because Posture cannot cover them. 

If he intends to change the posture from sitting to standing, he 
should in the first place make a note of the intending mind as 
"intending, intending" and proceed with the acts of arranging the 
hands and legs in the successive order by noting, "raising, moving, 
stretching, touching, pressing, and so forth." When the body sways 
forward it should be noted as "swaying, swaying." While in the 
course of standing up, rising, there occurs lightness in the body. 
Attention should be fixed on these factors and a note made as 
"rising, rising." The act of rising up should be carried out slowly. 
During the course of practice it is most appropriate if a Yogi acts 
feebly and slowly in all his activities just like a weak sick person. 
Perhaps the case of a person suffering from lumbago would be a 
more fitting example here. The patient must be cautious and move 
slowly to avoid pains. In the same manner a Yogi should always try 
and keep to slow motions in all the actions. The lowest speed is 
necessary to enable Mindfulness, Concentration, and Spiritual 
Knowledge (Sati, Samadhi, Nana) to catch up. One has lived all the time in a  
light-hearted manner, and he just begins seriously to train himself for keeping 
his mind in the body. It is the beginning only and Mindfulness and 
Spiritual Knowledge (Sati and Nana) have not yet been properly geared up while the 
physical and mental processes are moving at top speed. It is therefore 
imperative to bring the top-level speed of these processes to the 
lowest gear so as to make it possible for the Mindfulness and 
Spiritual Knowledge to keep pace with them. It is therefore 
instructed that slow motion exercises should be carried out at all 
times. 

Further it may be mentioned that it is advisable for a Yogi to 
behave like a blind person throughout the course of training. A 
person without any restrained manner will not look dignified because 
he usually looks at things and persons wantonly. He cannot obtain a 
steady and calm state. While on the other hand the blind person 
behaves in a composed manner by sitting sedately with downcast 
eyes: he never turns to any direction to look at things or persons 
because he is blind and cannot see them. Even if a person comes near 
him and speaks to him he never turns around. This composed manner 
is worthy of imitation. A Yogi should act in the same manner while 
carrying out the contemplation: he should not look anywhere; his 
mind must be intent solely on the object of contemplation; while in 
the sitting posture he must be intently noting as "rising, falling." 
Even if strange things occur nearby, he must not look at them 
carefully: he must simply make a note as "seeing, seeing" and then 
pass on to the usual exercise by noting as "rising, falling." A Yogi 
should have a high regard for the exercise and carry it out with due 
respect so much so as to be mistaken for a blind person. 

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

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

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

It is therefore emphasized that the act of pulling up the body to 
the standing posture should be carried out slowly. On coming to an 
erect position a note should be made as "standing, standing"; if he 
happens to look around, a note should be made as "looking, seeing"; 
and on walking each step should be noted as "right step, left step" or 
"walking, walking." In each step attention should be fixed on the 
movement from the point of lifting the leg to the point of putting 
down. While walking in quick steps or taking a long walk, a note on 
one section of each step as "right step, left step" or "walking, 
walking" will do. In the case of taking a slow walk, each step may be 
divided into three sections of lifting, pushing forward and putting 
down respectively. In the beginning of the exercise a note should be 
made on two sections in each step as "lifting," by fixing the 
attention on the upward movement of the leg from the beginning to 
the end, and as "putting" on the downward movement from the 
beginning to the end. Thus the exercise which starts with the first 
step by noting as "lifting, putting" now ends. Here it may be 
mentioned that, at the time of noting as "putting" when the leg is 
put down in the first step, the other leg happens usually to lift up to 
begin the next step. This should not be allowed to happen. Next step 
should begin only after the end of the first step, such as "lifting, 
putting" for the first one and "lifting, putting" for the next step. 
After two or three days this exercise would be easy and he should 
carry out the exercise of noting each step in three sections as "lifting, 
pushing, putting." 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, putting" while walking slowly. 

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

If in the course of contemplation he feels painful or tired or hot 
he should make a note of them and then revert to the usual exercise 
by noting as "rising, falling." If he feels sleepy he should make a note 
as "sleepy, sleepy," and proceed with the noting of all acts of 
preparing for lying down and bringing into position the hands and 
legs as "raising, pressing, moving, supporting"; when the body sways 
as "swaying, swaying"; when the legs stretch as "stretching, 
stretching"; and when the body drops and lies flat as "lying, lying." 
These trifling acts in lying down are also important and they 
should not be neglected. There is every possibility of attaining 
enlightenment during this short time. On the full development of 
Concentration and Spiritual Knowledge (Samadhi and Nana) enlightenment is 
attainable during the present moment of bending or stretching. In this way 
Venerable Ananda (nephew and personal attendant of the Buddha) 
attained Arahatship at the very moment of lying down. 

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

Then the Venerable Ananda thought thus: "I have done my 
utmost. Lord Buddha used to say, 'Ananda, you possess full 
Perfections (Paramis). Do proceed with the practice of meditation. 
You will surely attain Arahatship one day.' I have tried my level best 
so much that I can be counted as one of those who ever did their 
best in meditation. What may be the reason for my failure?" Then he 
remembered: "Ah! I was overzealous in keeping solely to the 
exercise of walking throughout the night. There was an excess of 
Vigor (Viriya) and less Concentration (Samadhi), which indeed was responsible  
for the state of Restlessness (Uddhacca). It is now necessary to stop walking 
so as to bring Vigor in level with Concentration and to proceed with 
the contemplation in a lying position." Venerable Ananda 
accordingly entered his room and sat down on the bench and then 
began to lie down. It was said that Venerable Ananda attained 
Arahatship thus at the 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 this manner was outside of the 
four regular postures of walking, standing, sitting and lying down. At 
that moment Venerable Ananda could not be regarded strictly to 
have been in a standing posture because his feet were off the floor, 
nor could he be regarded as sitting because his body was in a leaning 
position quite close to a pillow, nor in a laying posture because his 
head had not touched the pillow and the body did not lay flat as yet. 
As Venerable Ananda was a Stream Winner (Satapanna) he had to develop 
through three other higher stages: the Path and Fruition  of a 
Once-Returner, second stage on the Path; Path and Fruition of a 
Never-Returner, third stage on the Path; and Path and Fruition of an 
Adept, fourth and final stage of the Path (Sakadagami Magga & Phala, 
Anagami Magga & Phala, Arahatta Magga & Phala) in his final 
attainment. It took a moment only. Every care is therefore needed to 
carry on the practice of contemplation without relaxation or 
omission. 

In the act of lying down, contemplation should be carried out 
with due care. When one feels sleepy and wants to lie down a note 
should be made as "sleepy, sleepy; wanting, wanting"; on raising the 
hand as "raising, raising"; on stretching as "stretching, stretching"; 
on touching as "touching, touching"; on pressing as "pressing, 
pressing"; after swaying the body and on dropping it down as "lying, 
lying." The action of lying down should be carried out very slowly. 
On touching with the pillow it should be noted as "touching, 
touching"— there are many places of touch all over the body but each 
spot only need be noted at one time. In the lying position there are
many bodily actions for bringing the legs and hands into position 
also. These actions should be noted carefully as "raising, stretching, 
bending, moving, and so on." On turning the body a note should be 
made as "turning, turning" and when there is nothing particular the 
usual exercise of noting as "rising, falling" should be reverted to. 
When lying on the side or on the back there are usually no particular 
things to be noted: then the usual exercise must be reverted to. 

But there may be 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" on each state in the 
same manner as in the case of contemplation in the sitting posture. 
Mind generally vanishes on being noted once or twice. Then the usual 
exercise of noting as "rising, falling" should be reverted to. There 
may be also instances of swallowing or spitting saliva, or feeling of 
painful sensations, hot sensations, itching sensations, etc., or of 
bodily actions in changing the position and moving the limbs. They 
should be contemplated as each occurs. (When sufficient strength in 
Concentration (Samadhi) is gained it will be possible even to carry on  
with the contemplation of each act of opening and closing of the eyelids and 
winking.) Afterwards one should then return to the usual exercise 
when there is no other thing to do. 

Though it is late in the night and it is 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 
very qualities of Energetic Vigor Which Consists of Four Limbs, i.e., 
varieties (calu-ranga viriya) in the practice of meditation. In the hard 
struggle one may be reduced to a mere skeleton of skin, bone and 
sinew when his flesh and blood wither away and dry up but he 
should not give up his efforts so long as he 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 the sleep but he will fall asleep if sleep gets an upper hand. 
When one feels sleepy he should make a note as "sleepy, sleepy"; 
when the eyelids are drooping as "drooping, drooping"; dazzled as 
"dazzled, dazzled." After the contemplation in the manner indicated 
one may be able to shake off the sleepiness and feel fresh again. This 
feeling should be noted as "feeling fresh, feeling fresh" and after 
which the usual exercise of noting as "rising, falling" should be 
reverted to. However, in spite of his determination one may feel 
unable to keep himself awake if he is very sleepy. In a lying posture 
it is more easy to fall asleep. A beginner should therefore try to keep 
himself mostly in the postures of sitting and walking. 

But when the night is late he will be compelled to lie down and 
proceed with the contemplation of "rising" and "falling." In this 
position he may perhaps fall asleep. During the time of sleep it is not 
possible to carry on with the 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 get 
relaxation for longer hours. But it would not be advisable for a Yogi 
to sleep more than four hours, which is pretty long and ample for a 
normal sleep. 

On waking up a Yogi should start his contemplation from the 
moment of awakening. To be fully occupied with intent 
contemplation throughout the waking hours is the routine of a Yogi 
who works hard with true aspiration for the attainment of Path (Magga) and 
its Fruition (Phala). If it is not possible to catch the waking moment, he 
should start with the usual exercise of noting as "rising, falling." Or 
if he becomes aware firstly of the fact of reflecting he should begin 
his contemplation by noting as "reflecting, reflecting," and then 
revert to the usual exercise of noting as "rising, falling." Or if he 
becomes aware firstly of hearing a voice or sound he should begin by 
noting as "hearing, hearing," and then revert to the usual exercise. As 
soon as one wakes up there may be bodily actions in turning this side 
or that side, and in moving the hands and legs and so forth. These 
actions should be contemplated in successive order. Or if he becomes 
aware of the mind leading to various bodily actions he should start 
his contemplation by noting the mind in the first place. Or if he 
becomes aware firstly of painful sensations he should start by 
noting the painful sensations and then proceed with bodily actions. 
If he stays quietly without moving, the usual exercise of noting as 
"rising, falling" should be attended to. If he intends to get up he 
should note as "intending, intending" and then proceed with the 
noting of all actions serially in bringing the legs and hands into 
position. It should be noted as "raising, raising" on raising the body, 
as "sitting, sitting" when the body is erect and in sitting posture, and 
if there are any other actions of bringing legs and hands into position 
these actions should also be noted. If there are no particular things 
the usual exercise of noting as "rising, falling" should be reverted to. 

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

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

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

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

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


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

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

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

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

A Yogi then feels that this ever-changing state of things is 
distressing and not to be desired. This is Insight Into Suffering 
(dukkanupassana-nana). And on suffering also many painful feelings 
it is regarded as a mere heap of suffering. This, too, is of the same 
insight. 

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

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

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

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

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

May Yogis meet with every success in their noble endeavor.