Buddha’s Way of Being Free in Daily Life

This
is the fourth of Buddha’s Noble Truths, and I discussed truths 1 - in
detail in my articles ” … Philosophy Versus Buddhist Scriptures”.
Truth 4 is traditionally divided into three sections and eight factors,
namely -
Wisdom: Right View and Right Thought. This section is about theory and philosophy, attitudes and values, opinions, intentions.
Conduct:
Right Speech, Right Action, Right Livelihood, Right Effort. This
section is about how you interact with others, and engage with the
outside world. Religious moral codes play only a small part of this
engagement and interaction.
Meditation: Right Effort, Right
Mindfulness (samma sati), Right Concentration (samma samadhi = jhana).
This section is about withdrawing from thought and talk, when resting,
recuperating or doing routine tasks. Clearly, Buddha’s Way of Being Free
in daily life is more than just withdrawal from thought and talk to
meditate!
The detachment we need in daily life for Buddha’s
enlightenment is not detachment from the outside world, but Being the
detached Observer of all the pain of our own defilement.

Satipatthana Practice and Mindfulness

An
important part of Buddha’s meditation is satipatthana practice, often
called “The Four Foundations of Mindfulness” in Buddhism. The four
satipatthanas are the four fields of practice, or four foci for
attention, for samma sati; Right Mindfulness = the seventh Buddhist
truth.

In essence, satipatthana practice is about using your
alone time to train your mind and tame your heart to avoid destructive
extremes. This helps to restore the experience of Liberation into your
daily life.

Here is the empowering nature of Buddha’s wisdom.
Your happiness need no longer rely on mere chance conditions. You can
take on the training and taming of your own heart and mind, so that you
are much more likely to be more happy more often in more different
situations.

This training and taming is achieved by consciously
directing your attention to some chosen object, and consciously
retrieving your attention to do so. There are 3 basic strategies -

i.
Repeatedly retrieve your attention from unnecessary and unhelpful
thoughts, and place your attention on images, sounds and sensations
instead. This reduces the compulsiveness and negativity of your
thinking.

ii. Direct full attention to your own destructive
emotions, and with courage feel them to their full extent. Have faith
that they will not govern your attitudes and decision-making, knowing
the emotions are not your True Nature. Persist with this until they
subside of their own accord. This reduces the insistence of uncontrolled
emotions, and affords insight into their impermanent nature.

iii.
When stability has been restored by practicing (i and ii) above, then
direct your attention to Freedom, and thoughts that restore Freedom.

This is related to the four traditional Buddhist satipatthanas

I. The senses (kayanupassana)
II. Thoughts and opinions (cittanupassana)
III. Emotions (vedananupassana)
IV. Liberation and ideas that trigger it (dhammanupassana)
anupassana
= to look at closely, i.e. devote your attention to, c.f vipassana = to
look within, i.e. insight. sati = to attend to, so satipatthana =
meditation objects to attend to. Samma sati (Right Mindfulness) is the
seventh factor of the Buddhist noble eightfold path.

So Buddha’s
meditation involves using your alone time to devote your attention in a
certain way. To do this, we need to empty our mind of unnecessary
thoughts, so the word mindfulness is unfortunate.

The Satipatthana Sutta

The
doctrines that Buddhism quotes to define satipatthana practice are best
presented in the Satipatthana Sutta (encoded MN10) and the
Maha-satipatthana Sutta (encoded DN 22 or D22) . These suttas are
prominent in Buddhism.

These two similar suttas or discourses are
attributed to the historical Buddha, who lived in what is now northern
India, 2500 years ago. He is usually referred to as “the Blessed One”
(bhagava) in the Buddhist scriptures.

They claim this
satipatthana practice to be “the straight path to liberation and
purification.” They claim that this practice will yield gnosis or full
enlightenment within a period ranging from seven years to seven days,
provided the monk has ‘put away greed and suffering” .

But these
Suttas do not read like a meditation manual; the people who compiled
them evidently had skills other than meditation. (See “Meditation
Manuals” below)

A complete 14 page translation of DN 22 from the
canonical Pali by Bhikkhu Thanissaro is available in pdf format online
from the accesstoinsight website . Unfortunately, it contains no Pali
terms.

The buddhanet website has a 47 page translation of DN 22
by U Jotika and U Dhammaninda, with key Pali terms included. The
tipitaka website has all the Pali and English side by side, and is 38
pages long. “The Word of the Buddha;” sect 13 “Right Mindfulness”, by
Ven Nyanatiloka (buddhasociety website), contains extracts of the D 22
with these key Pali terms included.

The accesstoinsight and
tipitaka websites have many other Buddhist scriptures, to compare with
DN 22. Buddhist scholar-monks usually translate the “Four Foundations of
Mindfulness” as :

1. The Body, (kayanupassana)
2. Feelings, (vedananupassana)
3. Mind, (cittanupassana)
4. Mental Qualities or Mind Objects, (dhammanupassana)

I
have summarized all the important parts of the fourteen (or forty
seven) pages of the Mahasatipatthana Sutta, based on my extensive
experience of Buddhism. We need a short summary to build objectivity
instead of conformity to the essential message of the doctrine.

The historical Buddha listed four satipatthanas

1. Body (kayanupassana)
2. Feelings (vedananupassana)
3. Mind (cittanupassana)
4. Mind Objects (dhammanupassana)

He described how a Buddhist monk practices satipatthana”

Satipatthana 1; Body

” a monk focuses on his breath, noting its length, and calming it.”
“a monk discerns or knows whatever posture he is in”
“when
going or looking, moving his limbs, carrying his gear …eating,
drinking, urinating & defecating, … a monk is alert.”
“a monk reflects on this body, full of various kinds of unclean things …”
“a monk focuses on the bodies organs, tissues, fluids, wastes …”
“a monk focuses on the elements that comprise the body …”
“a monk focuses on rotting human corpses (in minute detail) …”

Satipatthana 2; Feelings
“a monk discerns or knows when pleasant, unpleasant or neutral feelings arise.”

Satipatthana 3; Mind
“a
monk knows or discerns when greed, hate or delusion are present or
absent in him. He knows or discerns when his mind is concentrated or
scattered, bound or released, cramped or expansive.”

Satipatthana 4; Mind Objects
“a
monk focuses on the Buddhist doctrines of the five hindrances, the five
aggregates, the seven factors of enlightenment and the four noble
truths.”

In General

“a monk views his body as just a body,
and not himself nor his own. Likewise for feelings and mind. This
removes greed and suffering.”
“a monk focuses on the arising or
passing away of his own body, feelings and mind, and the body feelings
and mind of other people.”
“a monk does not cling to anything (except monk’s rules and doctrines).”
“this practice is a straight path for liberation and purification.”
“if
a monk practices this for a period between 7 years and 7 days, it will
yield gnosis (Thanissaro) or nibbana (U Jotika + U Dhammaninda),
(provided he puts aside greed and suffering).”

Comment

The Limitations of Old Tradition
Such
instructions might be suitable for the dignity, dispassion and
education of a Buddhist monk in a traditional monastery or to train a
novice. Dignity and dispassion are essential to the status and influence
of a Buddhist monk; they need them to direct the religion.

More
significantly, such scripture is foundational to Buddhist meditation,
and Buddhist meditation is restricted to such scripture. In this modern
age there is a great wealth of other meditation objects, and other
techniques to deal with disturbing thoughts and emotions, other material
which does not even rate a mention in old tradition. Moreover, the
nature of spiritual liberation is better understood these days; the old
power games that reserved it for the elite no longer rule society.

The
great danger of putting too much attention on religious tradition, is
that your attention may become limited to it. You may then miss out on
other theory and practice which might be the key to your breakthrough.

For we seek meditation training for the spiritual liberation of ordinary people living in this modern world.

Linking Old Tradition to Modern Knowledge

We
could choose to ignore such unsuitable religious material. Instead, we
could just enjoy the beautiful peace and quiet of Buddhist meetings,
venues and meditation, especially meditation retreats. Let those who
have strange ideas keep them!

Or these traditional scriptures
might be useful food for thought, considering the writings of highly
regarded contemporary authors and teachers.

Much of the best
selling book “Teach Yourself to Meditate” by Eric Harrison, is about
training yourself to sense not think. This involves repeatedly
retrieving your attention from unnecessary and unhelpful thinking, and
placing it instead on sounds, visual images, body sensations and even
the taste and smell of your dinner. To do this, we need to be aware of
the thought just gone by. Labeling this thought is a useful technique.

Perhaps
the satipatthanas of body and mind have some relevance here . The only
way we can focus on the body is through its five physical senses, which
can all make excellent meditation objects, given proper instruction.

Books
by the contemporary author and sage Eckhart Tolle have sold millions of
copies worldwide. One of his important teachings is to realize how
destructive compulsive thinking is, and to develop some objective
consciousness to your thoughts and emotions.

Perhaps the satipatthanas on feelings and mind have some relevance here.

In
the Satipatthana Sutta, the Pali term for ‘mind object’ (satipatthana
4) is dhamma. A Dhamma talk by a Buddhist speaker is about spiritual
practice, usually based on a Buddhist doctrine or sutta. Perhaps the
fourth satipatthana has something to do with spiritual practice and thus
spiritual liberation, and not just Buddhist doctrine.

Four Themes I Have Found Useful
In
my experience of 25 years on the spiritual path, with thousands of
hours of formal meditation, some of it in the monastery, and many years
exposure to Buddhism, I have found attention to four things very useful
to my meditation training, namely -

1. The senses of the body, (kayanupassana)
2. Disturbing emotions, (vedananupassana)
3. Unnecessary and unhelpful thoughts, (cittanupassana)
4. Liberation and ideas that trigger it or lead to it, (dhammanupassana).

Let me elaborate in my next three articles on meditation for Buddha’s Enlightenment
Sensing not thinking
Dealing with disturbing thoughts and emotions
Freedom and ideas that trigger it or lead to it.
Eric Harrison and Meditation Manuals

My
articles are a discussion of Buddha’s meditation and enlightenment. For
a good meditation manual, I recommend those by Eric Harrison, the Perth
meditation teacher, in Western Australia.

Eric has taught over
15,000 people to meditate, and Perth’s population was under 2 million.
His personality is light hearted and untroubled, and he displays keen
intelligence. His bestselling book “Teach Yourself to Meditate” (~ 1992)
is sold around the globe. His book “The Naked Buddha” (~ 2000) gives
some startling new insights into Buddha Wisdom and Buddhism. The
publisher is Piatkus.

Eric’s meditation manuals are the best I know of. His latest book “How Meditation Heals” also gives some useful instructions.

The Origin of the Satipatthana Sutta
Eric
Harrison is an excellent meditation teacher, but he is “just a layman”
according to the zealous Buddhist, “and we go by what Lord Buddha
taught.”

Where does the Satipatthana Sutta and its doctrines actually come from? Consider this.

When
the religious zealot reads scripture that quotes the Founder of their
religion, they like to believe they are reading the actual words spoken
so many millennia ago - “a direct line to a fully enlightened being” as
one Buddhist leader once wrote. But is this so? Where does scripture
actually come from ?

An institution as powerful and influential
in society as old religion inevitably attracts control freaks over the
centuries. These included the chief scribe, a scholar with the most
education. He had the responsibility and authority to determine the
officially correct version of the records (especially scripture), in an
era with little education, printing and libraries to protect books from
the weather. The records needed to be recopied by hand almost every
generation.

The chief scribe has a reputation to establish and
defend, often against competing ideas. It is inevitable that he will
favor material that suits his political needs and his personality. He is
an important decision and policy maker with much responsibility. In
turbulent times, the need for control may increase.

Well Expounded Dhamma
The
Dhamma Vandana chant is common in Buddhism, and illustrates the need
for wise investigation instead of blind faith. It is short and to the
point -

“good spiritual teachings (svâkkhato bhagavatâ dhammo) are -
Sanditthiko - to be seen directly, i.e. insightful
Akaliko - not bound to time, i.e. in the here and now
Ehipassiko - inviting one to come and see, i.e. inviting investigation
Opanayaka - leading onwards to liberation
Paccattam veditabbo vinnhuhiti - to be personally realized by the wise.
By Mike Browning
Published: 4/8/2011
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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.

OUTLINE OF BASIC EXERCISES
When
contemplating rising and falling, the disciple should keep his mind on
the abdomen. He will then come to know the upward movement or expansion
of the abdomen on breathing in, and the downward movement or contraction
on breathing out. A mental note should be made as “rising” for the
upward movement and “falling” for the downward movement. If these
movements are not clearly noticed by simply fixing the mind on them, one
or both hands should be placed on the abdomen.

The disciple
should not try to change the manner of his natural breathing. He should
neither attempt slow breathing by the retention of his breath, nor quick
breathing or deep breathing. If he does change the natural flow of his
breathing, he will soon tire himself. He must therefore keep to the
natural rate of his breathing and proceed with the contemplation of
rising and falling.

On the occurrence of the upward movement of
the abdomen, the mental note of “rising” should be made, and on the
downward movement of the abdomen, the mental note of “falling” should be
made. The mental notation of these terms should not be vocalized. In
vipassana meditation, it is more important to know the object than to
know it by a term or name. It is therefore necessary for the disciple to
make every effort to be mindful of the movement of rising from its
beginning to its end and that of falling from its beginning to its end,
as if these movements are actually seen with the eyes. As soon as rising
occurs, there should be the knowing mind close to the movement, as in
the case of a stone hitting a wall. The movement of rising as it occurs
and the mind knowing it must come together on every occasion. Similarly,
the movement of falling as it occurs and the mind knowing it must come
together on every occasion.

When there is no other conspicuous
object, the disciple should carry on the exercise of noting these two
movements as “rising, falling, rising, falling, rising, falling.” While
thus being occupied with this exercise, there may be occasions when the
mind wanders about. When concentration is weak, it is very difficult to
control the mind. Though it is directed to the movements of rising and
falling, the mind will not stay with them but will wander to other
places. This wandering mind should not be let alone. It should be noted
as “wandering, wandering, wandering” as soon as it is noticed that it is
wandering. On noting once or twice the mind usually stops wandering,
then the exercise of noting “rising, falling” should be continued. When
it is again found that the mind has reached a place, it should be noted
as “reaching, reaching, reaching.” Then the exercise of noting “rising,
falling” should be reverted to as soon as these movements are clear.

On
meeting with a person in the imagination, it should be noted as
“meeting, meeting,” after which the usual exercise should be reverted
to. Sometimes the fact that it is mere imagination is discovered when
one speaks with that imaginary person, and it should then be noted as
“speaking,speaking.” The real purport is to note every mental activity
as it occurs. For instance, it should be noted as “thinking” at the
moment of thinking, and as “reflecting,” “planning,” “knowing,”
“attending,” rejoicing,” “feeling lazy,” “feeling happy,” “disgusted,”
etc., as the case may be, on the occurrence of each activity. The
contemplation of mental activities and noticing them is called
cittanupassana, contemplation of mind.

Because people have no
practical knowledge in vipassana meditation, they are generally not in a
position to know the real state of the mind. This naturally leads them
to the wrong view of holding mind to be “person,” “self,” “living
entity.” They usually believe that “imagination is I,” “I am thinking, ”
“I am planning,” “I am knowing,” and so forth. They hold that there
exists a living entity or self which grows up from childhood to
adulthood. In reality, such a living entity does not exist, but there
does exist a continuous process of elements of mind which occur singly,
one at a time, in succession. The practice of contemplation is therefore
being carried out with the aim of discovering the true nature of this
mind-body complex.

As regards the mind and the manner of its arising, the Buddha stated in the Dhammapada (v.37):

 Durangamam ekacaram
asariram guhasayam
ye cittam saññamessanti
mokkhanti marabandhana.
Faring far, wandering alone,
Formless and lying in a cave.
Those who do restrain the mind
Are sure released from Mara’s bonds.

Faring
far. Mind usually wanders far and wide. While the yogi is trying to
carry on with the practice of contemplation in his meditation room, he
often finds that his mind has wandered to many far-off places, towns,
etc. He also finds that his mind can wander to any of the far-off places
which he has previously known at the very moment of thinking or
imagining. This fact is discovered with the help of contemplation.

Alone.
Mind occurs singly, moment to moment in succession. Those who do not
perceive the reality of this believe that one mind exists in the course
of life or existence. They do not know that new minds are always arising
at every moment. They think that the seeing, hearing, smelling,
tasting, touching and thinking of the past and of the present belong to
one and the same mind, and that three or four acts of seeing, hearing,
touching, knowing usually occur simultaneously.

These are wrong
views. In reality, single moments of mind arise and pass away
continuously, one after another. This can be perceived on gaining
considerable practice. The cases of imagination and planning are clearly
perceptible. Imagination passes away as soon as it is noted as
“imagining, imagining,” and planning also passes away as soon as it is
noted as “planning, planning.” These instances of arising, noting and
passing away appear like a string of beads. The preceding mind is not
the following mind. Each is separate. These characteristics of reality
are personally perceptible, and for this purpose one must proceed with
the practice of contemplation.

Formless. Mind has no substance,
no form. It is not easy to distinguish as is the case with materiality.
In the case of materiality, the body, head, hands and legs are very
prominent and are easily noticed. If it is asked what matter is, matter
can be handled and shown. Mind, however, is not easy to describe because
it has no substance or form. For this reason, it is not possible to
carry out analytical laboratory experiments on the mind.

One can,
however, fully understand the mind if it is explained as that which
knows an object. To understand the mind, it is necessary to contemplate
the mind at every moment of its occurrence. When contemplation is fairly
advanced, the mind’s approach to its object is clearly comprehended. It
appears as if each moment of mind is making a direct leap towards it
object. In order to know the true nature of the mind, contemplation is
thus prescribed.

Lying in a cave. Because the mind comes into
being depending on the mind-base and the other sense doors situated in
the body, it is said that it rests in a cave.

Those who do
restrain the mind are sure released from Mara’s bonds. It is said that
the mind should be contemplated at each moment of its occurrence. The
mind can thus be controlled by means of contemplation. On his successful
controlling of the mind, the yogi will win freedom from the bondage of
Mara, the King of Death. It will now be seen that it is important to
note the mind at every moment of its occurrence. As soon as it is noted,
the mind passes away. For instance, by noting once or twice as
“intending, intending,” it is found that intention passes away at once.
Then the usual exercise of noting as “rising, falling, rising, falling”
should be reverted to.

While one is proceeding with the usual
exercise, one may feel that one wants to swallow saliva. It should be
noted as “wanting,” and on gathering saliva as “gathering,” and on
swallowing as “swallowing,” in the serial order of occurrence. The
reason for contemplation in this case is because there may be a
persisting personal view as “wanting to swallow is I,” “swallowing is
also I.” In reality, “wanting to swallow” is mentality and not “I,” and
“swallowing” is materiality and not “I.” There exist only mentality and
materiality at that moment. By means of contemplating in this manner,
one will understand clearly the process of reality. So too, in the case
of spitting, it should be noted as “wanting” when one wants to spit, as
“bending” on bending the neck (which should be done slowly), as
“looking, seeing” on looking and as “spitting” on spitting. Afterwards,
the usual exercise of noting “rising, falling” should be continued.

Because
of sitting for a long time, there will arise in the body unpleasant
feeling of being stiff, being hot and so forth. These sensations should
be noted as they occur. The mind should be fixed on that spot and a note
made as “stiff, stiff” on feeling stiff, as “hot, hot” on feeling hot,
as “painful, painful” on feeling painful, as “prickly, prickly” on
feeling prickly sensations, and as “tired, tired” on feeling tired.
These unpleasant feelings are dukkha-vedana and the contemplation of
these feeling is vedananupassana, contemplation of feeling.

Owing
to the absence of knowledge in respect of these feelings, there
persists the wrong view of holding them as one’s own personality or
self, that is to say, “I am feeling stiff,” “I am feeling painful,” “I
was feeling well formerly but I now feel uncomfortable,” in the manner
of a single self. In reality, unpleasant feelings arise owing to
disagreeable impressions in the body. Like the light of an electric bulb
which can continue to burn on a continuous supply of energy, so it is
in the case of feelings, which arise anew on every occasion of coming in
contact with disagreeable impressions.

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

There is a saying that patience leads
to Nibbana. Evidently this saying is more applicable in the case of
contemplation than in any other. Plenty of patience is needed in
contemplation. If a yogi cannot bear unpleasant feelings with patience,
but frequently changes his posture during contemplation, he cannot
expect to gain concentration. Without concentration there is no chance
of acquiring insight knowledge (vipassana-ñana) and without insight
knowledge the attainment of the path, fruition and Nibbana cannot be
won.

Patience is of great importance in contemplation. Patience
is needed mostly to bear unpleasant bodily feelings. There is hardly any
case of outside disturbances where it is necessary to exercise
patience. This means the observance of khantisamvara, restraint by
patience. The posture should not be immediately changed when unpleasant
sensations arise, but contemplation should be continued by noting them
as “stiff, stiff,” “hot, hot,” and so on. Such painful sensations are
normal and will pass away. In the case of strong concentration, it will
be found that great pains will pass away when they are noted with
patience. On the fading away of suffering or pain, the usual exercise of
noting “rising, falling” should be continued.

On the other hand,
it may be found that pains or unpleasant feelings do not immediately
pass away even when one notes them with great patience. In such a case,
one has no alternative but to change posture. One must, of course,
submit to superior forces. When concentration is not strong enough,
strong pains will not pass away quickly. In these circumstances there
will often arise a mind wanting to change posture, and this mind should
be noted as “wanting, wanting.” After this, one should note “lifting,
lifting” on moving it forward.

These bodily actions should be
carried out slowly, and these slow movements should be followed up and
noted as “lifting, lifting,” “moving, moving,” “touching, touching,” in
the successive order of the process. Again, on moving one should note
“moving, moving,” and on putting down, note “putting, putting.” If, when
this process of changing posture has been completed, there is nothing
more to be noted, the usual exercise of noting “rising, falling” should
be continued.

There should be no stop or break in between. The
preceding act of noting and the one which follows should be contiguous.
Similarly, the preceding concentration and the one which follows should
be contiguous, and the preceding act of knowing and the one which
follows should be contiguous. In this way, the gradual development by
stages of mindfulness, concentration and knowledge takes place, and
depending on their full development, the final stage of path-knowledge
is attained.

In the practice of vipassana meditation, it is
important to follow the example of a person who tries to make fire. To
make a fire in the days before matches, a person had to constantly rub
two sticks together without the slightest break in motion. As the sticks
became hotter and hotter, more effort was needed, and the rubbing had
to be carried out incessantly. Only when the fire had been produced was
the person at liberty to take a rest. Similarly, a yogi should work hard
so that there is no break between the preceding noting and the one
which follows, and the preceding concentration and the one which
follows. He should revert to his usual exercise of noting “rising,
falling” after he has noted painful sensations.

While being thus
occupied with his usual exercise, he may again feel itching sensations
somewhere in the body. He should then fix his mind on the spot and make a
note as “itching, itching.” Itching is an unpleasant sensation. As soon
as it is felt, there arises a mind which wants to rub or scratch. This
mind should be noted as “wanting, wanting,” after which no rubbing or
scratching must be done as yet, but a return should be made to the
itching and a note made as “itching, itching.” While one is occupied
with contemplation in this manner, itching in most cases passes away and
the usual exercise of noting “rising, falling” should then be reverted
to.

If, on the other hand, it is found that itching does not pass
away, but that it is necessary to rub or scratch, the contemplation of
the successive stages should be carried out by noting the mind as
“wanting, wanting.” It should then be continued by noting “raising,
raising” on raising the hand, “touching, touching” when the hand touches
the spot, “rubbing, rubbing” or “scratching, scratching” when the hand
rubs or scratches, “withdrawing, withdrawing” on withdrawing the hand,
“touching, touching” when the hand touches the body, and then the usual
contemplation of “rising, falling” should be continued. In every case of
changing postures, contemplation of the successive stages should be
carried out similarly and carefully.

While thus carefully
proceeding with the contemplation, one may find that painful feelings or
unpleasant sensations arise in the body of their own accord.
Ordinarily, people change their posture as soon as they feel even the
slightest unpleasant sensation of tiredness or heat without taking heed
of these incidents. The change of posture is carried out quite
heedlessly just while the seed of pain is beginning to grow. Thus
painful feelings fail to take place in a distinctive manner. For this
reason it is said that, as a rule, the postures hide painful feelings
from view. People generally think that they are feeling well for days
and nights on end. They think that painful feelings occur only at the
time of an attack of a dangerous disease.

Reality is just the
opposite of what people think. Let anyone try to see how long he can
keep himself in a sitting posture without moving or changing it. One
will find it uncomfortable after a short while, say five or ten minutes,
and then one will begin to find it unbearable after fifteen or twenty
minutes. One will then be compelled to move or change one’s posture by
either raising or lowering the head, moving the hands or legs, or by
swaying the body either forward or backward. Many movements usually take
place during a short time, and the number would be very large if they
were to be counted for the length of just one day. However, no one
appears to be aware of this fact because no one takes any heed.

Such
is the order in every case, while in the case of a yogi who is always
mindful of his actions and who is proceeding with contemplation, body
impressions in their own respective nature are therefore distinctly
noticed. They cannot help but reveal themselves fully in their own
nature because he is watching until they come to full view.

Though
a painful sensation arises, he keeps on noting it. He does not
ordinarily attempt to change his posture or move. Then on the arising of
mind wanting to change, he at once makes a note of it as “wanting,
wanting,” and afterwards he returns again to the painful sensation and
continues his noting of it. He changes his posture or moves only when he
finds the painful feeling unbearable. In this case he also begins by
noting the wanting mind and proceeds with noting carefully each stage in
the process of moving. This is why the postures can no longer hide
painful sensations. Often a yogi finds painful sensations creeping from
here and there or he may feel hot sensations, aching sensations,
itching, or the whole body as a mass of painful sensations. That is how
painful sensations are found to be predominant because the postures
cannot cover them.

If he intends to change his posture from
sitting to standing, he should first make a note of the intending mind
as “intending, intending,” and proceed with the arranging of the hands
and legs in the successive stages by noting as “raising,” “moving,”
“stretching,” “touching,” “pressing,” and so forth. When the body sways
forward, it should be noted as “swaying, swaying.” While in the course
of standing up, there occurs in the body a feeling of lightness as well
as the act of rising. Attention should be fixed on these factors and a
note made as “rising, rising.” The act of rising should be carried out
slowly.

During the course of practice it is most appropriate if a
yogi acts feebly and slowly in all activities just like a weak, sick
person. Perhaps the case of a person suffering from lumbago would be a
more fitting example here. The patient must always be cautious and move
slowly just to avoid pains. In the same manner a yogi should always try
to keep to slow movements in all actions. Slow motion is necessary to
enable mindfulness, concentration and knowledge to catch up. One has
lived all the time in a careless manner and one just begins seriously to
train oneself in keeping the mind within the body. It is only the
beginning, and one’s mindfulness, concentration and knowledge have not
yet been properly geared up while the physical and mental processes are
moving at top speed. It is thus imperative to bring the top-level speed
of these processes to the lowest gear so as to make it possible for
mindfulness and knowledge to keep pace with them. It is therefore
desirable that slow motion exercises be carried out at all times.

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

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

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

It should be remembered that the only concern of a yogi
is the carrying out intently of contemplation. Other things seen or
heard are not his concern. Even though they may appear to be strange or
interesting, he should not take heed of them. When he sees any sights,
he must ignore them as if he does not see. So too, he must ignore voices
or sounds as if he does not hear. In the case of bodily actions, he
must act slowly and feebly as if he were sick and very weak.

Other Exercises
WALKING
It
is therefore to be emphasized that the act of pulling up the body to
the standing posture should be carried out slowly. On coming to an erect
position, a note should be made as “standing, standing.” If one happens
to look around, a note should be made as “looking, seeing,” and on
walking each step should be noted as “right step, left step” or
“walking, walking.” At each step, attention should be fixed on the sole
of the foot as it moves from the point of lifting the leg to the point
of placing it down.

While walking in quick steps or taking a long
walk, a note on one section of each step as “right step, left step” or
“walking, walking” will do. In the case of walking slowly, each step may
be divided into three sections — lifting, moving forward and placing
down. In the beginning of the exercise, a note should be made of the two
parts of each step: as “lifting” by fixing the attention on the upward
movement of the foot from the beginning to the end, and as “placing” by
fixing on the downward movement from the beginning to the end. Thus the
exercise which starts with the first step by noting as “lifting,
placing” now ends.

Normally, when the foot is put down and is
being noted as “placing,” the other leg begins lifting to begin the next
step. This should not be allowed to happen. The next step should begin
only after the first step has been completed, such as “lifting, placing”
for the first step and “lifting, placing” for the second step. After
two or three days this exercise will be easy, and then the yogi should
carry out the exercise of noting each step in three sections as
“lifting, moving, placing.” For the present a yogi should start the
exercise by noting as “right step, left step,” or “walking, walking”
while walking quickly, and by noting as “lifting, placing” while walking
slowly.

SITTING
While one is walking, one may feel the desire
to sit down. One should then make a note as “wanting.” If one then
happens to look up, note it as “looking, seeing, looking, seeing”; on
going to the seat as “lifting, placing”; on stopping as “stopping,
stopping”; on turning as “turning, turning.” When one feels a desire to
sit, note it as “wanting, wanting.” In the act of sitting there occur in
the body heaviness and also a downward pull. Attention should be fixed
on these factors and a note made as “sitting, sitting, sitting.” After
having sat down there will be movements of bringing the hands and legs
into position. They should be noted as “moving,” “bending,”
“stretching,” and so forth. If there is nothing to do and if one is
sitting quietly, one should then revert to the usual exercise of noting
as “rising, falling.”

LYING DOWN
If in the course of
contemplation one feels painful or tired or hot, one should make a note
of these and then revert to the usual exercise of noting “rising,
falling.” If one feels sleepy, one should make a note of it as “sleepy,
sleepy” and proceed with the noting of all acts in preparation to lie
down: note the bringing into position of the hands and legs as
“raising,” “pressing,” “moving,” “supporting”; when the body sways as
“swaying, swaying”; when the legs stretch as “stretching, stretching”;
and when the body drops and lies flat as “lying, lying, lying.”

These
trifling acts in lying down are also important and they should not be
neglected. There is every possibility of attaining enlightenment during
this short time. On the full development of concentration and knowledge,
enlightenment is attainable during the present moment of bending or
stretching. In this way the Venerable Ananda attained Arahatship at the
very moment of lying down.

About the beginning of the fourth
month after the Buddha’s complete passing away, arrangements were made
to hold the first council of bhikkhus to collectively classify, examine,
confirm and recite all the teachings of the Buddha. At that time five
hundred bhikkhus were chosen for this work. Of these bhikkhus, four
hundred and ninety-nine were Arahats, while the Venerable Ananda was a
sotapanna, a stream-enterer.

In order to attend the council as an
Arahant on the same level with the others, he made his utmost effort to
carry on with his meditation on the day prior to the opening of the
council. That was on the fourth of the waning moon of the month of
Savana (August). He proceeded with mindfulness of the body and continued
his walking meditation throughout the night. It might have been in the
same manner as noting “right step, left step” or “walking, walking.” He
was thus occupied with intense contemplation of the processes of
mentality and materiality in each step until dawn of the following day,
but he still had not yet attained to Arahatship.

Then the
Venerable Ananda thought: “I have done my utmost. Lord Buddha has said:
‘Ananda, you possess full perfections (paramis). Do proceed with the
practice of meditation. You will surely attain Arahatship one day.’ I
have tried my best, so much so that I can be counted as one of those who
have done their best in meditation. What maybe the reason for my
failure?”

Then he remembered: “Ah! I have been overzealous in
keeping solely to the practice of walking throughout the night. There is
an excess of energy and not enough concentration, which indeed is
responsible for this state of restlessness. It is now necessary to stop
walking practice so as to bring energy in balance with concentration and
to proceed with the contemplation in a lying position.” The Venerable
Ananda then entered his room, sat down on his bed, and began to lie
down. It is said that he attained Arahatship at the very moment of lying
down, or rather at the moment of contemplating as “lying, lying.”

This
manner of attaining Arahatship has been recorded as a strange event in
the Commentaries, because it is outside the four regular postures of
standing, sitting, lying and walking. At the moment of his
enlightenment, the Venerable Ananda could not be regarded as strictly in
a standing posture because his feet were off the floor, nor could he be
regarded as sitting because his body was already at an angle, being
quite close to the pillow, nor could he be regarded as lying down since
his head had not yet touched the pillow and his body was not yet flat.

The
Venerable Ananda was a stream-enterer and he thus had to develop the
three other higher stages — the path and fruit of once-returning, the
path and fruit of non-returning, and the path and fruit of Arahatship in
his final attainment. This took only a moment. Extreme care is
therefore needed to carry on the practice of contemplation without
relaxation or omission.

In the act of lying down, contemplation
should therefore be carried out with due care. When a yogi feels sleepy
and wants to lie down, a note should be made as “sleepy, sleepy,”
“wanting, wanting”; on raising the hand as “raising, raising”; on
stretching as “stretching, stretching”; on touching as “touching,
touching”; on pressing as “pressing, pressing”; after swaying the body
and dropping it down as “lying, lying.” The act of lying down itself
should be carried out very slowly. On touching the pillow it should be
noted as “touching, touching.” There are many places of touch all over
the body but each spot need be noted only one at a time.

In the
lying posture there are also many movements of the body in bringing
one’s arms and legs into position. These actions should be noted
carefully as “raising,” “stretching,” “bending,” “moving,” and so forth.
On turning the body a note should be made as “turning, turning,” and
when there is nothing in particular to be noted, the yogi should proceed
with the usual practice of noting “rising, falling.” While one is lying
on one’s back or side, there is usually nothing in particular to be
noted and the usual exercise of “rising, falling” should be carried out.

There
may be many times when the mind wanders while one is in the lying
posture. This wandering mind should be noted as “going, going” when it
goes out, as “arriving, arriving” when it reaches a place, as
“planning,” “reflecting,” and so forth for each state in the same manner
as in the contemplation while in the sitting posture. Mental states
pass away on being noted once or twice. The usual exercise of noting
“rising, falling” should be continued. There may also be instances of
swallowing or spitting saliva, painful sensations, hot sensations,
itching sensations, etc., or of bodily actions in changing positions or
in moving the limbs. They should be contemplated as each occurs. (When
sufficient strength in concentration is gained, it will be possible to
carry on with the contemplation of each act of opening and closing the
eyelids and blinking.) Afterwards, one should then return to the usual
exercise when there is nothing else to be noted.

SLEEP
Though
it is late at night and time for sleep, it is not advisable to give up
the contemplation and go to sleep. Anyone who has a keen interest in
contemplation must be prepared to face the risk of spending many nights
without sleep.

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