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Guide to Vipassana

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    VIPASSAN

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    CONTENTS1. SUBJECT OF THE DISCOURSE

    2. NON-ACCEPTANCE OF TRUTH IS MANIFESTATION OF LOW INTELLIGENCE

    3. PRONOUNCEMENTS OF THE DHAMMA DESERVES SAME CREDENCE GIVEN TOSCIENTISTS FINDINGS

    4. ERROR OF JUDGING OTHERS BY ONES OWN STANDARDS

    5. THE BRAHAMS VIEW

    6. BUDDHAS VIEW

    7. THE IMPORTANCE OF DIVESTING ONESELF OF SAKKYA DIHI

    8. WHAT IS SAKKYA DIHI

    9. SAKKYA DIHI ASSOCIATED WITH THE FACULTY OF VISION

    10. THE FOUR TYPES OF ATTACHMENT TO ATTA

    11. SAKKYA DIHI THROUGH SENSE PERCEPTION OF SOUND

    12. THE IMPORTANCE OF ELIMINATING SAKKYA DIHI

    13. BEGIN THESE EFFORTS TODAY

    14. THE FOUR SAMMAPPADHNA (SUPREME EFFORTS)

    15. EXPOSITIONS OF THE MAHSATIPAHNA SUTTA

    16. IMPORTANCE OF THE CLEANSING OF MORAL DEFILEMENTS

    17. THE SIX SAMMDIHI (RIGHT VIEWS)

    18. BUDDHAS CREDIBILITY

    19. HOW TO FOLLOW INSTRUCTIONS AND PUT THEM INTO PRACTICE

    20. THE TRUTH OF THE DHAMMA IS VERIFIABLE BY PERSONAL EXPERIENCE

    21. THE IMPORTANCE OF KAMMASSAKATHSAMMDIHI

    22. THE DEVELOPMENT OF SLA MAGGA GA

    23. ATTAINMENT OF JHNA SAMDHI

    24. VIPASSANBHVANFOUNDED ON JHNA SAMDHI25. ATTAINMENT OF VIPASSANSAMDHI

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    26. THE DEVELOPMENT OF PAMAGGA GA

    27. THE DEVELOPMENT OF THE EIGHT VIPASSANMAGGA GAS

    28. NO VIPASSANPANOR MAGGA PAWITHOUT SATIPAHNA

    29. IMPORTANCE OF DISBURDENING THE MIND OF ITS DEFILEMENTS

    30. FREEDOM FROM SOKA

    31. OVERCOMING PARIDEVA

    32. OVERCOMING DUKKHA AND DOMANASSA

    33. PRACTICE ACCORDING TO THE DISCIPLINE OF SATIPAHNA

    34. VIPASSANBHVANFOR THOSE WHO HAVE NOT ACHIEVED JHNA

    35. PREPARATION FOR VIPASSANBHVAN

    36. THE PRACTICE OF KYNUPASSANSATIPAHNAM

    37. SANDIHIKA ATTRIBUTE OF THE DHAMMA

    38. THE PRACTICE OF CITTNUPASSANSATIPAHNAM

    39. THE PRACTICE OF VEDANANUPASSANSATIPAHNAM

    40. THE PRACTICE OF DHAMMNUPASSANSATIPAHNAM

    41. HOW NMA AND RPA MAY BE DISTINGUISHED AND COMPREHENDED

    42. PERCEPTION AND CLEAR DISCRIMINATIVE KNOWLEDGE OF ACTION AND ITSCORRESPONDING RESULT

    43. DEVELOPMENT OF ANICCA NNA, ETC.

    44. REALIZATION OF NIBBNA

    45. LIBERATION FROM SAKKYADIHI

    46. APPLICATION OF VIPASSANMAGGA GA PRACTICE

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    A DISCOURSE ON VIPASSAN

    (SPIRITUAL INSIGHT)Deli vered at the Yangon Universi ty Dhammyon by the Venerable MahsSaydaw

    (May 1974)SUBJECT OF THE DISCOURSE

    As is usual, the main emphasis of this evenings discourse will be on Vipassanbecause it isa subject of vital importance which behooes a teacher to deliver for the instruction of his audience asmuch as it commands careful attention on the part of the latter to listen and learn.

    The Buddha had set a sequence for the subjects. He would address in his sermons, and theywere enumerated in the following order.

    (i) Dna Kath, which deals with the subject of alms-giving or charity,and describes how one should offer alms or practise charity; and whatkind of consequence or fruition would result thereby

    (ii) Sla Kath, which deals with the subject of morality, such as keepingthe five precepts, and explains how morality is developed, and whatbenefits its practice wi ll bring

    (iii) Sagga Kath, which describes the delights of the Devas blissfulexistence attainable through the practice of Dna and observanceof Sla

    (iv) Magga Kath, which exposes the demerits of sensual pleasures thatabound in the sphere of Devas and points the way to theirrenunciation, and to the attainment of Ar iya magga(Noble or SublimePath) through the practice of Samatha (quietude) and Vipassanbhvan(insight meditation).

    Because the first three Kaths are subjects most often covered in discourses, I shall not dealwith them here. Even the first portions of Magga Kathwill have to be excluded in order that I maydevote the entire time this evening to the completion of my discourse on Vi passan.

    Discourses on Vipasanare being delivered by many Dhammakathikas (those who preach

    the Dhamma), and there may be variations in their individual presentations. The important thing isthat whoever practises Vipassanaccording to the instructions of a discourse should deriveVipassaninsight through immediate personal experience and in full accord with the expositions inthe Dhamma.

    We therefore commit ourselves to the propagation of working instructions on Vipassanbhvaan(insight meditation) which will ensure that those who follow them in its practice willachieve personal experience of true Vipassaninsight. In discharge of this commitment, I shall beginmy discourse with the recital of a keynote gth(stanza) from Satti Sutta which says:

    satti yviya omattho deshamnova matthake

    Kmargappahnya sato bhi kkhu par ibbaj e.

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    This is the rendition in verse of a statement of personal opinion made to the Buddha by ananonymous Deva. According to the exegesis in the first chapter of Sagthvagga sa yutta, thisstatement may be assumed to have been made by a Brahm(a celestial being of the Brahmworld; anoble being) from the fact that his life span was described as having ranged over many worlds. ThePi gth(stanza) may be translated as follows.

    Wi th the same urgency and despatch as someone whose breast has been impaled with aspear or whose head is on fi re would seek immediate relief from the affliction thereof, the Bhikkhuwho is mindful of the perils of Samsr(round of births; cycle of the continuity of existence) shouldmake haste to rid himself of the defilements of Kmarga (sensual pleasure) through SamathaJhna(quietude as a result of abstract meditation).

    NON-ACCEPTANCE OF A STATEMENT OF TRUTH ISTHE MANIFESTATION OF LOW INTELLIGENCE

    As already mentioned, this is the submission by a Brahmof his opinion to the Buddha.Certain people do not believe in the existence of Devas and Brahms on the ground that they havenot seen them personally. This is because they do not have the ability to perceive and because their

    level of knowledge and observation is low. They might turn round and say that they do not believebecause their high intellect and rationality would not permit acceptance of the existence of Devasand Brahms. As a matter of fact, the situation is very similar to the disbelief of certain easternerswhen the western would announced the invention of aeroplanes for the first time. It may also belikened to the non-acceptance by some people of the fact that space vehicles have landed man on themoon.

    Buddha had spoken of Devas and Brahms through personal knowledge of their existenceand this has been supported by observations of persons endowed with Abhia (transcendentknowledge) and by Arahats. Buddha in his omniscience had perceived more abstruse and refineddhamma and expounded them also. Arahats with superior intellects have had personal experience of

    these Dhammas and had thereby supported Buddhas exposition. If for the reason that they cannotsee the Devas and Brahms, certain people will not accept their existence, we may conclude thattheir intelligence is still inadequate.

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    PRONOUNCEMENTS OF THE DHAMMA DESERVETHE SAME CREDENCE INVARIABLY GIVEN

    TO SCIENTISTS FINDINGSBrahms are free from attachment to sensual pleasures. Their life-span covers a range of

    many worlds. Men and Devas belonging to the Kmal oka (sensuous sphere or plane of existencecomprising eleven kinds of sentient beings) have short life spans. During the life-time of GotamaBuddha, man generally lived to the age of one hundred years. Some died before that age while otherslive beyond one hundred years to one hundred and fifty or sixty. Much further back in time man hadlived, according to statements in the religious chronicles, up to three or four hundred years of age.Mans lifespan cannot however be considered long. The devas have a much longer l ife span incomparison. Mortal human beings do not realized this. We could only learn about these facts throughthe teachings and observations of the Buddha and the Arahats. For example, in todays world,scientific knowledge is continually advancing. Men of science have been studying the nature of theworld. Others who have no personal knowledge of science, learn from the findings of the scientists.Information on such matters as the nature and dimension of the stars and planets, their orbits andrelationships, the nature of other celestial systems (Cakkavalas) etc., are gathered by scientists usingtheir methods and calculations and others accept such information as true. Although we are not

    endowed with the knowledge that scientists have, we use our common sense and intelligence andaccept the scientists information whenever we find it plausible.

    In the same way, what the Buddha had told us out of His own omniscience and experience weshould accept and believe as, for instance, in the case of accepting the fact that Devas and Brahmsexist. We accept such facts although we do not know them through personal experience, because wecan use our rational thinking and accept them as plausible. If we aspire for personal experience andknowledge of these facts, there are methods through the practice of which such experience andknowledge can be attained. Jhnas(mystic or abstract meditation; ecstasy; absorption) and Abhiasachieved by such practice can lead to conviction as a result of personal experience. It is thereforeirrational to adopt the attitude of non-acceptance of a fact just because one has no personal

    knowledge of it while methods exist by practising which such knowledge is attainable.

    ERROR OF JUDGING OTHERS BY ONES STANDARDSWHERE DIFFERENCE IN STATUS PRECLUDES COMPARISON

    Some people say they cannot believe anything of which they have no personal experience.This attitude stems from their presumption that others would not know what they themselves do not.

    One person can appraise anothers ability only when both belong together in the samecategory of development, intellectual or spiritual. It is wrong to assume that one can similarlyappraise others who belong to a different category, as in the instance of someone with no training in

    mathematics who contends that a learned mathematician is no better than he in doing an arithmeticalsum. To refuse to believe what someone with a profound knowledge of the world has expounded justbecause it is beyond ones comprehension is lamentable folly. The egregious error l ies in equatingones intellectual caliber with the exponent s, and assuming that what one does not know the othercannot.

    One accept the existence of Devas and Brahms because the Buddha said so, and because onebelieves that He had seen and known them even though one may not be able to perceive theirexistence personally. There is in Buddhas teaching much else which is of greater import. It isnecessary to study them thoroughly if one really wants to gain personal knowledge thereof, and onecan surely achieve this if one sets out to study seriously. Buddhas teachings are all available forknowledge as well as personal experience, one of the attributes of the Dhamma being Sandihi kowhich means that practice of the Dhamma certainly leads to personal insight and direct experience.

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    THE BRAHMS VIEWAs stated earl ier, the life span of Devas is much longer than mans. Yet, in the estimation of

    the Brahms, the Devas seem to be dying off after very brief spells of life. A Brahmwouldtherefore take pity on men and devas for their very short lives, assuming that lust for sensual pleasurehas relegated them to the planes of human or Devas existence where they die very soon. Should theystrive for deliverance from bondage to this lust and achieve states of Jhnaas a Brahmhas done,they would also attain the existence of Brahms and live for aeons of time measurable in worldcycles. In this way, they would be relieved of the misery of very frequent deaths.

    Thus the Satti Sutta, which says With the same urgency and despatch as someone whosebreast has been impaled with a spear or whose head is on fire would seek immediate relief from theaffliction thereof, the Bhikkhu who is mindful of the perils of Samsr(round of births; cycle of thecontinuity of existence) should make haste to rid himself of the defilement s of Kmarga(sensualpleasure) through Samatha-Jhna(quietude as a result of abstract meditation).

    To put it briefly, the Brahms message is that attempts must be made immediately to achieveJhna in order to divest oneself of Kmarga.

    We humans can observe many small animals whose lifespan is very short. Some insectsappear to live only for a few days. Others are extremely small and presumingly very short- lived also.One feels pity for these insects which live a few days only to die and be reborn into another shortlife. In the same way, Brahms are moved to pity when they observe men and Devas coming to lifeand dying in a very short time, thus going through repeated cycles of brief periods of life. They holdthe view that if men and devas should attain Jhnas, they would be rid of the lust for sensualpleasures and reach the realm of the Brahms, which they believe is the best attainable state. Hencethe expression of this opinion by one Brahmas rendered in the Satti Sutta which was made toBuddha in the hope that He would approve it as true.

    BUDDHAS VIEWBuddha noted, however, that the Brahms statement of view was incomplete and erroneous.

    Rejection of Kmarga (lust for sensual pleasures) can be brought about either by Samatha-jhnaorby Angmi magga(the third of the four Maggas, or paths to Nibbna).

    In the case of Angmi magga, Kmarga is completely uprooted and this leads to rebirth inthe Brahmworld. Here arahatta magga, the final step to Nibbna, is attained. Rejection ofKmarga through Angmi magga is therefore a commendable achievement of a high order.

    On the other hand rejection of Kmarga through Samatha-jhna, does not achieve its

    complete annihilation. During the Jhni c state or existence as a Brahmthere is freedom fromKmarga, but at the end of the Brahmworld, there can be rebirth in the human or Deva realms.Kmarga would then rear its head again. If he finds good companionship, and lives a virtuous lifehe will be born again as man or Deva. If through deligent practice he attains Jhna, he can regainexistence in the Brahmworld. If, however, he should fall among evil companions, he could be ledto heresy and sinful conduct whereby he may be cast into the four apyas(States of suffering orpunishment). Therefore, rejection of Kmarga merely by recourse to Samatha j hna is not avaluable or rewarding achievement. This is Buddhas view and all disciples of the Buddha do notattach much value to rejection of Kmr ga through Samatha Jhna. At the end of existence inBrahmrealm which had been attained as fruition of Jhna, rebirth could take place in the humanworld and the continuum of innumerable deaths and rebirths would prevail. The expected liberation

    from the misery of recurring deaths would still be unattainable. To emphasize the need for andensure the attainment of this liberation, the Buddha restated the Gthas follows.

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    Satt iy viya omattho, deshamnoya mattake sakkyadi hippahnya, sato -bhikkhuparibbaje which means

    Wi th the same urgency and despatch as someone whose breast has been impaled with aspear or whose head is on fire would seek immediate relief from the affliction thereof, the Bhikkhuwho is mindful of the perils of Samsr(round of births) should make haste to free himself fromSakkyadihi (the heresy of individuality).

    THE IMPORTANCE OF DIVESTING ONESELF OF SAKKYADIHIJust as it is of extreme importance to remove the spear impaling ones breast and treat the

    injury, or to put out the fi re that burns ones head, it is imperative that one should divest oneself ofSakkyadihi. For anyone who has not rid himself of Sakkyadi hi , even the attainment of existencein the Brahms realm is no surety against rebirth in the human or Deva worlds and the misery offrequent death; nor can relegation to the four Apyas(states of suffering or punishment) be ruled out.

    Once free from Sakkyadihi, however, one is forever delivered from the perils of being castto the four Apyasand will only be reborn the human or Devworlds no more than seven times. At

    the latest, then, one would achieve Arahathood and attain Par inibbna in the seventh existence.Should one reach thee Brahm realm also, achievement of Arahathood and attainment ofPar inibbna would take place there. It is therefore most important and essential to uprootSakkyadihi through achievement of Ariyamagga (the sublime path). It is on this account thatBuddha had pointed out the error in the Brahms pronouncement of Satti Sutta and enjoined us tomake haste to free ourselves from Sakkyadihi through the sublime path of Ariyamagga.

    WHAT IS SAKKYADIHIThe wrong view or interpretation of the apparent, perceived aggregate of physical and mental

    elements as individual Attaor I, is Sakkyadi hi . This pi word is a union of three component

    words namely, Sa, kya, and dihi. Sa means visible, perceivable presence; kya means anaggregation; and: dihi means wrong view and wrong interpretation. When sa and kaya areput together, a joint word sakkya is derived which means a visible, perceivable aggregation ofrpa (assemblage of material { physical} elements and properties) and nma (assemblage ofconsciousness and mental properties). Sakkyadihi is the wrong view and wrong interpretation ofthe aggregation of rpaand nmaas individual atta, I or sentient being.

    SAKKYADIHI ASSOCIATED WITH THE FACULTY OF VISIONWhat is evident is that at the moment of seeing there simultaneously exist the eye (physical)

    organ of sight without which none can see); visible physical source of light or colour; and the mental

    faculty of recognizing vision. The first two are rpas because, on their own, they have nocognitive property; and encounter with or exposure to such opposing or unfavourable conditions asheat or cold would bring about adverse changes. In simple terms they may be described as anrammaa (incapable of cognition). The mental faculty of recognizing vision, of being conscious ofseeing is nma . Thus, at the moment of seeing, what clearly exist are the aforesaid rpas and nma . Yet ordinary humans do not realize this fact and what in reality is an aggregate of rpasand nma is mistakenly assumed by them as individual atta or I. This is Sakkyadi hi .

    The eye as well as the whole body of which it is part is misconceived as an individual Iwho sees. When one sees ones own hand, for instance, - I am seeing my hand; the subject whosees is I . All three components, the eye, the object of sight and the eye-consciousness, are assumed

    to belong in the same individual I. This is Sakkyadihi. When seeing others, the interpretationwould be that a person, a woman, a man, a living atta or an individual is seen. This is alsoSakkyadihi. Beginning with eye-consciousness, all consciousness and mental properties as well asthe whole body are collectively presumed ones own, thereby giving rise to a clinging attachment to

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    the individual I. This is Sakkyadihi, a heresy always present in ordinary man, and so deeplyrooted and firmly ensconced that the number of cases of its rejection is very few and far between.Perhaps, attachment to the individual atta may be considerably reduced as the result of a widestudy of Abhidhammand other. Buddhist texts. But complete detachment is unlikely.

    Mere study of Abhidhammas an intellectual exercise will not lead to freedom from thebondage of Sakkyadi hi . But momentary detachment from the atta heresy occurs each time anatta consciousness arises through the practice of Vi passanbhvan in relation to theconciseness of sight, sound, touch, etc. Whenever lapses occur in the mindful application ofVipassanbhvana, attachment to attawill yet prevail again. Only the attainment of Ariyamagga(sublime path) can completely eradicate this heresy. Ceaseless efforts should therefore be directed toits rejection through spiritual insight that leads to Ar iya magga.

    THE FOUR TYPES OF ATTACHMENT TO ATTAThere are many treatises and scriptures in India which describe and explain the atta principle

    in great detail. The acceptance of the idea that one can achieve whatever one wishes to bring about,is Smtype of atta-attachment; that the body always harbours an attaor individual I is Nivs

    type; that I myself walk, stand, sit sleep, see, hear, act, etc., isKrakatype; and that the individual I myself solely enjoy the pleasurable and suffer the displeasurable isVedakatype. Adherents to theattaprinciple according to these four types take the view that attaactually exists. But the teaching ofBuddha denies the existence of atta in firm and explicit terms. This is very clearly brought out insuch sermons of the Buddha as the Anatta Lakkhaa Sutta. The majority of people in India believe inthe attaprinciple. They believe that the tiny individual attareally exists, and that if contact with orunderstanding of this attacan be accomplished, all suffering would cease, as set forth in some oftheir writings. There is no written doctrine extant in Myanmar, however, which endorses the viewthat there is a tiny attacreature in the individual. But clinging or attachment to the idea of a living,individual atta does remain nevertheless. This atta-attachment not only characterizes the commonman or worldling, but also manifests itself in animals.

    All the essential properties of rpaand nma which bring about processes that lead to seeingvisible objects, hearing audible sounds are taken together and wrongly interpreted as beingincorporated into the single entity of a living I . Such deep-rooted misconception is atta dihi orsakkyadi hi .

    ARISING OF SAKKYADIHI THROUGH SENSE PERCEPTION OF SOUNDAt the moment of hearing also, just as in the case of vision, the physical organ concerned,

    namely the ear and the physical force of sound vibrations ( rpas) ; and the mental property of soundperception (nma) are clearly recognizable. These clearly recognizable aggregates of rpasand

    nma are wrongly interpreted as the individual I or as a living entity. In the same way, the sourceof the heard sound is also misconceived as a living individual creature. This is the wrong view,wrong belief and wrong assumption of sakkyadihi.

    At the moment of smelling, the physical organ concerned, viz, the nose, and the physical ormaterial source of smell (rpas); and the mental property of olfactory perception (nma) arerecognizable. Here again, aggregates of these recognizable rpasand nma are misconceived as aliving, individual I or individual creature. This is sakkyadi hi .

    By the same token, during the process of eating food, edible matter and taste-perceptivephysical organ, tongue (rpas); and mental faculty of gustatory perception (nma) are distinctly

    recognizable. But the aggregation of these component rpasand nma is misinterpreted as the living,individual I or a living individual creature. This is sakkyadihi .

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    The process of touch or contact involves a very wide area. Touch or contact can beestablished in all parts of the body. Sight only involves the two eyes of the recipient body; hearinginvolves the two ears; smell involves the two nasal passages; and taste involves the tongue: whereastouch or contact takes place in all adequately nourished, normally functioning parts of the body; fromhead to foot, externally as well as internally. In every point of contact diffused throughout therecipient body, there is a distinct kya pasda (body-consciousness sense base). Therefore, whentouch or contact takes place between the subject and the sense object, three manifestations are

    involved; namely, the kyapasda of the recipient body and the sense objects, both of which arerpas; and the mental faculty (nma) of the perception of touch. When aggregations of these rpasand nmaare however wrongly conceived as I or a sentient creature, it is sakkyadihiagain.

    While giving rein to ones imagination thoughts or schemes, the physical base on which eachis focussed (rpa) ; and the idea (rammana) which supports or is the object of each projectedthought (also rpa);and the mental faculty which thinks, schemes and knows (nma) are manifested.When these manifest rpasand nma are aggregated and wrongly presumed as the basis on whichI am thinking, scheming or imagining, it is sakkyadihi.

    In fact, total aggregation of all perceptions relating to the ocular, auditory, olfactory,

    gustatory, tactile and mental processes is also liable to be misconceived as contributory to anindividual I or atta, which again is sakkyadihi.

    THE IMPORTANCE OF ELIMINATING SAKKYADIHIFor a person who has heard the teaching of Buddha and benefited therefrom, such

    phenomena as sight, hearing etc., are each understood as a continuum involving alternating momentsof the arising and cessation of related rpasand nmas. Such a person will not be oppressed by afirm bondage to sakkyadihi. For others who have not had the opportunity to benefit from Buddhasteaching, attachment to the heresy of individuality would be very closely and firmly established.They would be fully convinced that a living individual attaor I really exists. Some may even go

    further and believe that a soul resides in each individual; that it relinquishes its habitat on the deathof the host and takes up its new abode in the body of an infant about to be born. All this issakkyadi hi .

    As long as sakkyadihi holds sway, immoral or sinful actions (akusalakamma) wouldabound, bringing about a commensurate rise in the risk of relegation to the apya. It could be saidthat the doors to apyaare kept open and ready to take in all those still wallowing in the thralldom ofsakkyadi hi . That is why it is most important that one should eliminate sakkyadi hi . If it ispossible to uproot sakkyadihi entirely, there shall hence-forth be no possibility of being cast intoapya. There shall be no further commitment of akusalakamma and no past skusalakammacan bebrought to bear upon the issue of relegation to apya. The doors to apya shall be closed forever and

    all suffering inherent in the apya state will never be encountered again. Even rebirths in the humanand Deva realms will not occur for more than seven times. All suffering that stems from aging, illhealth and death which would attend further rebirths beyond the said maximum of seven would beeliminated; and during the maximum of seven rebirths, the final stage in the sublime path viz.arahatta maggawould be achieved and Nibbna attained.

    It would thus be seen how important it is to rid oneself of the heresy of individuality and whyBuddha enjoined us in Satti Sutta to make haste to f ree ourselves from sakkyadihi through thesublime path of ariya magga. Whoever is impaled by a spear should not brook any delay ortardiness, but take immediate steps to remove the prime weapon and treat the wound. The immediateconcern of anyone whose head is on fire must be to put out the fire as soon as possible. Similarly, itis an overriding necessity to eliminate sakkyadihi, to extinguish its raging flames immediately.Efforts should be started at once to this end because of the constraint of uncertainty there is no wayof ascertaining the length of our current existence. We cannot determine how long we will live nor

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    foresee when, on what day and at what time we shall die. Time is therefore of the essence. Wecannot afford to procrastinate any further.

    BEGIN THESE EFFORTS TODAYVipassanpractice, which is most relevant to and essential for deliverance from the bondage

    of sakkyadi hi , should begin now, right away. It should be established and maintained withSammappadhna (supreme effort, right exertion) to ensure the extinction of Kiles(moraldefilements). Urgency of advocacy for Vippasanpractice is prompted by the uncertainty of whattomorrow holds in store, whether one will live it through or be claimed by death which lurks andawaits the fateful hour. Death with disease, poison and diversity of lethal weaponry at its commandis inexorable. It is not accessible to negotiation or conciliation. One cannot bargain for postponementof its visitation; nor take recourse to bribery, nor marshal ones own forces to repel its assault.Hence, the crucial need for immediate action to start the practice of Vipassanbhvan. Theimportant point which cannot be overemphasized is the need for immediate action the need to startvipassanpractice now, this very day.

    THE FOUR SAMMAPPADHNA

    (SUPREME EFFORTS)There are four functions of Sammappadhna:

    i Making efforts to prevent the arising of latent orunrisen evils or unwholesome states

    ii Making efforts to reject, or disburden oneself of evilsor unwholesome states that have already arisen

    iii Making efforts to develop unrisen good (meritorious)or wholesome states Making efforts to maintain,augment and completely fulfil good meritorious orwholesome states which have already arisen

    (i) Latent or unrisen evils (unwholesome states) refer to such cases as taking the life of anysentient being; robbing (stealing) other s property; utterance of lies, etc, which have not arisen inoneself but have been seen arising in others. Seeing or hearing others get into such evil or sinfulstates should prompt one to avoid or take precautions against the arising of such evils. In the sameway, for instance, as proper environmental and personal hygiene, avoidance of unsafe contaminatedfood and water, etc have to be taken as preventive measures when others are seen to be afflicted with

    the prevailing disease during an outbreak of diarrhea, the arising of sinful (unwholesome) states inothers should serve as the signal for insti tuting measures to prevent similar states arising in onesown self.

    (ii) one also has to safeguard oneself against further incidence of evil (unwholesome) stateswhich had arisen in the past. This function also involves efforts to reject Anusaya kiles(latentdispositions to moral defilement).

    (iii) Unrisen good (meritorious) or wholesome state refers to status resulting from virtuouspractice of Dna(charity), Sla (morality) or Bhvan(meditation) which has not arisen in oneself.If such Dna as offering of food and robes to the Sangh(Buddhist priesthood, clergy) has not been

    performed before, one should make an effort to start the practice of Dna within ones owncapability and circumstance. Sla is code of morality and the basic Paca Slas(five precepts) arebinding on all Buddhists. If one has not observed these five precepts conscientiously, one should takesteps to do so. As far and as often as possible one should make efforts to embrace the observance of

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    the eight precepts also. Similarly, efforts should be stepped up to embark upon the practice ofBhvan. Samatha, bhvan(meditation exercise leading to quietude or tranquility) which is alsosynonymous with samdhi (concentration), may be practiced as for example Buddhnussati . This isthe repeated reflection on and constant mindfulness of virtues of the Buddha the most importantthing, in the final analysis, is to embark on an unprecedented course, the practice of Vipassanbhvan. Its stern demands not wi th standing, ones utmost efforts invested in this discipline are sureto be most profitable and rewarding. Benefits would grow apace and provide support to the

    attainment of spiritual insight.

    Admittedly, Viapssanpractice is no simple task and this is why it is outside the experienceof most people, and why we are trying our best to provide instruction and guidance for simpleapproaches thereto. While paying attention to such lectures as the one being delivered now, oneshould be able to learn the method by which Vipassan bhvanmay be practiced within theconfines of ones home and progress steadily on the path to spiri tual insight. Mtikamttof ancienttimes who progressed in such fashion to Angmi status (the third of the four sublime paths toNibbna), was a standing example of such achievement.

    At the present time, only a small number of people may attain Vipassaninsight after a few

    days of meditation. For some who are highly endowed, Vipassaninsight may be reached in sevendays while for others fulf illment may take anywhere between fifteen or twenty days to one or twomonths. The main thing to be borne in mind is that efforts should be maximal and sustained till atleast the Sotpatti magga (the first of the four sublime paths to Nibbna) is attained. This is a clearindication for the third Sammappadhna which relates to application of supreme efforts to attain ameritorious state not yet achieved (Sotpatti magga in this instance). As a result of these efforts,Sakkya dihi is eliminated. Sakadgmimagga, Angami magga and Arahattamaggawould have tobe attained in that order through Sammappadhna.

    Efforts directed towards the maintenance of meritorious states already achieved; furtherexpansion of these states and fulfillment or realization of the final objective denote the endeavous

    made, for example, to keep up the level of Dna kusala (charitable activities) already established; toachieve Jhna and to attain magga and its phala (fruit or outcome of magga). It is especiallyimportant for supreme efforts to be applied to maintenance of such a meritorious state as accruesfrom vipassaninsight; and for successive attainment of higher states of merit. As far as possible,efforts must continue for the attainment of the final stage of Arahattamagga. Sammappadnashouldthus be applied exclusively to the practice of Vi passanbhvanto achieve Ar iya magga (sublimepath).

    Buddha thus enjoined the Bhikkhu (who, being aware of the peri ls of Samsrwished toescape therefrom) to take immediate steps for developing mindfulness by which to free himself fromSakkyadi hi .

    How Vi passanbhvanmay be practised through mindfulness has been expounded by theBuddha in MahsatipahnaSutta.

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    EXPOSITIONS OF THE MAHSATIPAHNA SUTTAThere is a path laid on the four Satipahnas(foundations of mindfulness), Oh Bhikkhus

    said the Buddha, and this is the only path and direction which has to be taken.

    (i) Kynupassansat ipa hna -mindfulness, at each occurance, of the arising of movementsand postures of the body (assemblage of physical elements)

    (ii) Vedannupassansatipahna-mindfulness of each arising of sensation or feeling

    (iii) Cittnupassansatipahna-mindfulness of each arising of thought or impression and

    (iv) Dhammnupassan satipahna-mindfulness of each arising of Dhamma (condition,property, characteristic of natural phenomena).

    This categorization is made according to the sense object which the mind has to support andprovide a base for. If considered from the standpoint of mindfulness, however, it is a single processwhich needs no further classification Mindfulness is also referred to as appamda(vigilance).

    Satipahna is the only sublime path, and it is set in a specific direction, namely toward thecleansing of all defilement s from sentient beings. When all moral defilements are cleansed,Arahattamagga is attained; a Bodhisatta (a being destined to attain Buddhahood) or Paccekabodhisatta (one who is destined to become a Paccekabuddha) would attain Buddhahood orPaccekabuddhahood respectively. Thus Buddhas, Paccekabuddhahood and Arahats have all beencleansed of Kiles defilements through Satipahna, and attained Buddhahood,Paccekabuddhahood and Arahatship respectively. This is the only sublime path-way.

    IMPORTANCE OF THE CLEANSING OF MORAL DEFILEMENTSOnly when cleansed of moral defilements can there be an end of all suffering. Hence the vital

    necessity for uprooting these defilements. All creatures yearn for release from suffering; andcleansing of moral defilements as pre-requisite for deliverance therefrom can only be achievedthrough Satipahna.

    Moral defilements comprise ten categories, these are, Loba (craving), Dosa (il lwi ll , hatred),Moha(ignorance, wrong perception), Mna (pride, conceit), Dihi (false view), Vicikicch(doubt,indecision), Thina (sloth), Uddhacca (restlessness), Ahirika (shamelessness in the commission ofakusala kamma) and Anottappa (lack of fear in the commission of akusala kamma)

    Similarly, Issa(envy, jealousy), Macchariya(grudge) and Kukkucca(remorse, brooding over

    past wrong deeds, wrong words; etc) may also be considered elements of moral defilements.

    Of these Ki less, Moha is difficult to conceive. It does not lend itself to interpretation aseasily as the words Lobaand Dosado. It is not generally recognized that acceptance of traditionalbeliefs (such as in the permanence of certain states; in a blissful existence; and in the individuality ofliving beings) is Mohaor Avi j j. Because of the lack of mindfulness regarding the arising of senseperceptions such as in the case of sight and hearing, there is no realization that these are justmanifestations of the characteristics and properties of Rpa and Nma, and such non realization isMoha or Avi j j. This Avij jshould be removed by developing the practice of mindfulness withregard to arising of sense perceptions.

    Dihi is another word which is difficult to interpret. People holding wrong views considerthemselves right and stubbornly cling to their ideas and beliefs. They go even further and makeattempts to propagate their heresy.

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    THE SIX SAMMDIHI (RIGHT VIEWS)At this point, it is necessary to understand Sammdihi as opposed to Micchdi hi (wrong

    views, false doctrine). Sammdihi has been critically reviewed and classified in the Aahakathascomprising-

    (i ) Kammassakathsammdihi(i i ) Jhna sammdi hi(i i i ) Vipassansammdihi(i v) Magga sammdi hi(v) Phala sammdi hi and(vi) Paccavekkhasammdi hi

    Of the six, Paccavekkhasammdihi is the retrospective examination of magga, PhalaandNibbna after the realization of Nibbna through attainment of Arahatta maggaand Arahatta phala.This does not entail any special effort. When magga and Phala a have been attainedPaccavekkhasammdi hi takes place automatically. Phal a sammdi hi is also a resultant ofmagga sammdi hi and arises simultaneously without effort.

    But Kammassakath sammdi hi , Jhna sammdi hi , Vi passansammdihi and Maggasammdihi need to be brought about through diligent efforts. However, Kammassakathsammdihi being knowledge (a) concerning kamma (action) and corresponding result, itsgeneral idea is widely known among Buddhists even from young age when cognitive faculty hasdeveloped. When the age of fifteen or sixteen is reached this knowledge is reinforced by listening tosermons like the one being delivered now, and by reading and studying appropriate treatises on theDhamma and thus Kammassakathsammdi hi comes to be well established in the minds of theseteenagers. This knowledge concerning the commission of kammaand the result thereof acquired as itis through instruction and acceptance cannot, of course, bear comparison with knowledge derivedfrom personal experience of actual practice such as Vi passana. The former is knowledge based

    on saddh(confident belief born of conviction).

    These days, some people subscribe to the view that they cannot believe anything which theyhave not themselves experienced. It is not possible for anyone to have had personal experience ofeverything. I f one is dogmatic about not accepting anything which is outside one s own experience,how can the daily affairs of life be managed? For instance, there are railway train services takingpassengers from Yangon to other places such as Mandalay, Pyi, Mawlamyaing etc. That thesedifferent services take people to the respective destinations will have to be accepted even if one hashad no previous personal experience to support such acceptance. Similarly, there are vessels in theInland Water Transport which take passengers to riverine towns such as Pyapon, Pathein, etc. onscheduled services; as also airplane services to take passengers to different towns or different

    countries and each time one wishes to travel to a certain destination in an appropriate transport, onehas to take the service proffered without question, whether one has previous personal experience oftravelling in such transport or not. In those instances, one has to take certain information on trust,otherwise the destination will not be reached. If one accepts others statements of experience as true,and take the indicated transport system, one would reach the desired destination.

    One should therefore accept as truth what the Buddha, from his Omniscience, had statedabout unwholesome actions resulting in ill effects; and wholesome actions resulting in good effects.The Arahats also have supported these statements because they have personal experiences to provetheir truth. Thus, the righteous people, accepting fully the relationship between actions and theirresults, avoid the unwholesome and undertake the wholesome activities such as the practice of dna(charity), thereby escaping relegation to apyas, reaching happy existences in the human or Devarealms and finally attaining Nibbna.

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    BUDDHAS CREDIBILITYBuddha would never speak on any subject without personal experience and knowledge of it;

    nor rely on conjecture or impression for delivering his sermons. Having attained SupremeEnlightenment, discovered the Four Noble Truths, and gained clear insight and in-depthunderstanding thereof, Buddhas compassion for mankind led him to offer it the greatest of gifts,namely, knowledge of these Noble Truths. A parallel may be drawn with the contemporary educationsystem, in which teachers try to impart all they know to their pupils. In this teacher-pupilrelationship, pupils should believe the teachers words and be grateful for their goodwill and concernfor the pupil s instructions. In the same manner, mankind should give credence to Buddhas teachingand be grateful for His instructions on precept and practice. But just believing alone will not do. Oneshould follow His teaching and practice accordingly and benefits would certainly accrue.

    HOW TO FOLLOW INSTRUCTIONS AND PUT THEM INTO PRACTICEWhen illness occurs, one visits an physician and places confidence in and reliance on his

    ministrations. This is because one believes that if the physicians instructions and directions arefollowed properly, one will get well. With trust and confidence one takes medicine prescribed by the

    physician and abstains from dietary items and physical activities he disapproves. Health is recoveredand thus one personally experiences the benefits of following the physicians advice. Similarly, whenBuddhas teachings are accepted with firm conviction and followed diligently in practice, essentialcomprehension and insight will be derived through immediate personal experience. Therefore, as afirst basis, the facts of precursor Kamma(action), and its result should be accepted. This acceptanceand cognizance of action and its corresponding result is Kammassakathsammdi hi . This isderived just through the act of acceptance; no special effort is required.

    Whosoever is endowed with Kammassakathsammdi hi abstains from killing, stealing andsexual misconduct. This is SammKammanta (Right action), one of the constituents of the NobleEightfold Path. He also abstains from lying, slandering, harsh speech and frivolous talk which is

    Sammvc(Right speech); abstains from unwholesome livelihood such as trading in arms, slaves,intoxicants, animals for slaughter, and poison, which is Sammj va (Right livelihood). These threeconstituents of the Noble Eightfold Path may be grouped under Sla (Morality). When these threeconstituents of the Noble Eightfold Path are taken, Sla visuddhi (purity of sla) is attained. These aretheSla (morality) factors built on the three aforesaid constituents of the Noble Eightfold Path whichwill be the basis for samdhi(concentration) and pa(wisdom).

    When Sla visuddhi is attained, one may, if one has the capacity, develop Jhna sammdihiin conjunction with Samm samdhi (Right concentration). Any one of the forty Samathakammahana (exercises leading to quietude) e.g. pathavkasia (one of ten processes by means ofwhich mystic meditation is induced by concentrating the mind on a hypnotic circle (kasia mandal a)

    covered in this instance with clay i.e., earth=pahav; the objective being one-pointedness of themind leading eventually to appan samdhi i.e., ecstatic concentration, absorption); or npna(mindfulness of respiration which comprises na inhalation and apna, exhalation; which leads toone-pointedness of the mind progressively to insight and thence to arahatship) or the Thirty-twokohsa meditation on the loathsomeness of the thirty-two impure parts of the body eg., hair, nails,teeth, etc., which leads to dispassion may be concentrated on with the purpose of achieving j hna(state of ecstasy or absorption). Knowledge which comes with the achievement of Jhna isj hnasammdihi. Here, knowledge is not the prime concern. The essential outcome is j hna samdhi ;because with its establishment, nvar ana (hindrances to mindfulness and quietude) would beovercome and Citta visuddhi(purity of the mind) attained.

    When Citta visuddhi is attained vi passan sammdihi should be developed vipassansammdihi is vipassana (intuitive knowledge or insight) which is endowed with immediateexperience and knowledge of the nature of Anicca, D ukkha and Anatta. When vi passan a isfully matured and complete, Nibbna is realized and Ar iyamagga a developed. This is Magga

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    sammdihi. Once this is attained. Sakkyadihi is uprooted. Vipasan magga ga has to bedeveloped, therefore, for the attainment of Magga Sammadihi. That is why VipassanSammdi hiis designated the pubba bhga magga (precursor magga) of Ar iyamagga sammdihi . Theforerunners of Vi passansammdi hi are the Mla (basic) maggagas namely, kammassakathsammdihi ; Sla magga ga comprising sammvc, samm kammanta, samm j va and j hnasammdihi.

    I f one whishes to attain Nibbna, one must f irst develop and complete the fulfillment of Mlamaggagas. Attempts must be made to achieve Sla visuddhi on the basis of kammassakathsammdihi. For the laity this is not very difficult to achieve. The understanding of kamma(action)and its related result, and the acceptance of their relationship are already established since childhood;and keeping the five precepts has also begun early on in life. Even if these measures were notthoroughly addressed during the early years of life, taking the five precepts just before beginning themeditation session would suffice ordinarily. Going on next to attempts at developing j hna will, inthe majority of instances, be hard to accomplish. For that reason, an alternative would be to adopt theSuddha vi passanynika method, and begin Vipassanbhvanright away. Starting from bodilycontact with sense objects, all distinctly recognizable rpas and nmas should be continuouslyobserved as they arise, thus establishing mindfulness. It is possible that while engaging oneself in

    this mindfulness, ones thoughts and ideas would often stray. Such mental diversion should be notedand the mind disburdened thereof, immediately. When Vi passansamdhi has been developed to ahigh degree of intensity, the mind will no longer be assailed by such vagrancy. It will becontinuously focused on the object of meditation. Such strong Vi passan samdhi is Samdhimaggaga, which isthe primary, basic foundation.

    Following this, Nma r pa par iccheda a (knowledge which enables one to distinguishbetween nma and rpa components in the object of meditation); Paccaya par iggaha a(knowledge which enables recognition of cause and effect clearly, to the end that one may bedistinguished from the other); and vipassana(insight into the arising and cessation of sensoryphenomena and the realization of the characteristics of Anicca transitoriness or impermanence;

    Dukkha, suffering or sorrow; and Anatta, no-self or non-individuality), will be progressivelydeveloped and refined. When, as a result of this process, Vi passana reaches a state of maturityand fulfillment, ariya maggaga, the faculty to know and experience Nibbna will arise. Thedevelopment and progress along the three stages of Mla maggaga, Pubbabhaga maggagaandAriya maggagaare thus presented according to Buddhas teaching and this teaching deserves thehighest credence. I will explain this again in more detail.

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    THE TRUTH OF THE DHAMMA IS VERIFIABLE BY PERSONAL EXPERIENCEOne of the attributes of the Buddha Dhamma is that personal experience verifies its truth

    (sandihiko). If practised, one is bound to experience its truth. This may be likened to the experienceof the efficacy of good medicine when it is taken, or to the personal perception of the taste of acertain item of food when it is actually eaten. Buddhas teaching is that all sentient beings areessentially aggregates of rpaand nma. A Yog(one who practises Vi passanbhvan) beginningwith the perceptions derived from physical contact, tries to be continuously mindful of the arising ofeach and every consciousness; and having strengthened and consolidated his Vi passan samdhibecomes aware of the fact that in each state of consciousness there are only two components theobject of consciousness (rpa) and the mental faculty which perceives (nma). This is realizedthrough self-knowledge as, for instance, when concentrating on the breathing process and observingthe rising of the abdominal wall during inspiration, it becomes clear through mindfulness that there isthe rising abdomen (rpa) and the mental faculty which knows or feels its rising (nma) . Similarlymindfulness of the process of taking steps for walking will reveal that it involves the rpa whichsteps and the nmawhich perceives. Such direct personal experience and self-knowledge reveals thata sentient being is basically an aggregate of rpaand nma and that there is no individual person orcreature. This confirmation of Buddhas teaching by ones own personal experience further

    heightens conviction of the truth of the Dhamma and bolsters Saddh(confident belief based onknowledge or conviction).

    Following this, one finds that one bends because one whishes to bend; and moves becauseone wishes to move, thereby discovering the cause- effect relationship, again confirming Buddhasteaching in this regard and strengthening Saddh. Further progress in the practice of Vipassanbhvanwill lead to the realization of a continuum of the arising and cessation of all phenomena,and bring out the facts of impermanence, suffering and non individuality. Buddhas teaching that there is a continuum of arising and cessation, and that all is impermanence, suffering and devoidof individuality, are brought home convincingly and accepted with renewed and greater Saddh. Itbecomes very clear that Buddha taught what He knew through personal experience and according to

    a declaration of the Buddha which goes Whosoever sees (grasps) my teaching, has truly seen me,one has really seen Buddha and understood His Teaching, because one has grasped the Dhammathrough Vi passanbhvan. At the same time, one realizes that having gained omniscience, Buddhahad made His exposition of the Dhamma for the benefit of all suffering sentient beings. These areexplanation of how the practice of Vi passanbhvanenables direct, immediate knowledge of theDhamma.

    THE IMPORTANCE OF KAMMASSAKATHSAMMDIHIDirect, immediate experience stems from the fact that acceptance of the relationship between

    action and its result has engendered a positive milieu of confidence that facilitates mindfulness

    and insight. Those who will not accept the principle of action and its corresponding result will nottake up Vipassanbhvannor will they listen and give serious thought to the discourses on theDhamma. Direct personal knowledge cannot therefore come to them. Hence the importance ofKammssakthsammdihi.

    A critical analysis will bring out the rationale of the principle of action and itscorresponding result . Performance of good action begets good result. When ethical principles areapplied in a business enterprise, it will thrive and bring prosperity. Whereas, if no scruples areobserved and dishonest business practices are resorted to, undesirable consequences would ensureand the business enterprise would come to a bad end. How crime always brings the offender his duepunishments is also clearly manifest to any observer. The unwholesome results of akusala kamma(immoral actions) sometimes appear as Gati nimitta (indication or sign of the state of existence towhich a being may be re-born) when death is near. Such Gati nimitta may be so dreadful that thelast moments of the dying were filled with absolute terror. On the other hand, the wholesome effectsof Kusala kamma(moral actions) may bring about pleasant and gladdening Gati nimitta such as the

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    beautiful abodes for blissful living, or devas and friends beckoning; and in some cases, the dyingperson may even be able to recount those nimittas. Such occurrences have been seen by many andmention is also made thereof in the scriptures.

    THE DEVELOPMENT OF SLA MAGGA GAWhat has just been said is a brief account of how a critical analysis may be made of the

    existence and operation of the principle relating to action which brings about i ts corresponding result . Acceptance of the rationale of this principle and bearing it in mind is Kammasakathsammdihi. Whoever is endowed with this right belief (sammdihi ) eschews all immoral actionswhich are liable to bring about unwholesome results. Abstinence from musvda (falsehood),Pi sunavc (slander), Pharusavc (harsh speech) and Samphappl pa (frivolous talk) isscrupulously observed. This abstinence consti tutes Sammvc(Right speech). Abstinence fromkilling (Pntipta) , stealing (Adinnadna), and sexual misconduct (Kmesu micchcra) is alsoobserved, thereby achieving Samm kammanta (Right Action). At the same time Micchj va(iniquitous livelihood) is abstained from, which leads to Samm j va (Right livelihood). Everyconscious effort which leads to Samm vcc, Samm kammanta and Samm j va fulfils andmaintains the three components of Sla magga ga(the sublime Path of Morality).

    ATTAINMENT OF JHNA SAMDHI An impeccable morality and fully established Sla magga ga permit Samatha bhvan

    which, if steadfastly focussed on a specific sense object, can develop Jhna samdhi . The tide of joyand gladness which surges through the aspirant on the attainment of Jhna samdhi is anoverwhelming personal experience. During jhnic ecstasy, there is great buoyancy of the body andsense of well-being. There is also a concurrent feeling of happiness and much elation. This showshow Samatha bhvan when practised well and developed properly can bring immediate andoutstanding benefits in the form of physical and mental well-being. One should not be content,however, with just Jhna samdhi and what it has to offer, because this Samdhi per se cannot

    achieve Sallekha kicca(eradication of Kilesor moral defilements). Sallekha Sutta deals with forty-four observances which lead to eradication of Ki les. Reference may be made on this subject to thesaid Sutta for comprehensive information.

    VIPASSANBHVANFOUNDED ON JHNA SAMDHI Whosoever gains j hna samdhi should use it as a basis for the development of vipassan

    bhvan. The modus operandi can take the form of alternating episodes, one following the other,involving Jhna samdhi and Vi passanbhvanwhich directs its attention and mindfulness on thepreceding Jhna samdhi . It may also start with withdrawal from Jhna samdhi and after reflectionon and mindful Vipassanobservation of the jhnic state in which the Yoghad just been, attention

    and V ipassanbhvanwould then be directed to each perception out of several that may arise, asfor example, those connected with vision, hearing, etc. The different kinds of sense objects to which,as they are encountered, such Vi passanbhvanis addressed, are designated Pakiaka sa khras(miscellaneous conditioned things subject to change, sorrow, etc.)

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    ATTAINMENT OF VIPASSANSAMDHIThose who cannot achieve Jhna samdhi will begin Vipassan bhvanand develop

    mindfulness of the Paki aka sakhrasas they arise. When Vi passansamdhi grows in strength,Nvar anas(hindrances) disappear and the observating mind stands out pure and clear. This is themanifestation of Citta visuddhi (purity of the mind) established through Vi passansamdhi . At thisstage, behind every single effort made for mindfulness, there is the impelling force of Sammvyma (right effort) which is concerned with ensuring maximal mindfulness; as well as Sammsati(right mindfulness); and Sammsamdhi (right concentration) which affects correspondence of theobserving mind to and its firm focus on the sense object that is being observed. These are the threeSammdhi magga gaswhich serve as primary supportive Maggagafor Vi passanpa.

    THE DEVELOPMENT OF PAMAGGA GAWhen basic Sammdhi has been firmly set up and grown in stature and strength, mindful

    observation of each sense perception confers insight into its true nature. It becomes possible to makea proper distinction between the observable, perceivable sense object (rpa) and the mental facultythat perceives (nma); and cause is clearly distinguished from its corresponding result. This is

    tapar i.

    Thereafter, mindfulness brings direct knowledge of a continuously repeated cycle in theoperation of which the perceived sense object as well as the perceiving faculty are concurrentlygoing through a phase of fresh arising which immediately alternates with the other in which there iscessation. This personal observation of a cycle of continuous arising and cessation leads to thecognizance of impermanence or transitoriness; suffering; and non-individuality. Items of knowledgethus progressively acquired are termed Ti rana par i, and they constitute true Vi passan as.This realization, during the progress of Vi passanbhvan, of the facts of impermanence, sufferingand non-individuality is derived from personal experience and knowledge. It is not mere acceptanceof what others say nor is it something learned from the study of scriptures. It is knowledge gained

    through direct personal experience, during the practice of Vi passanbhvan, of the components ofsense perception arising anew and immediately ceasing in a continually repeated cycle. Thecharacteristics of impermanence (transitoriness), suffering (sorrow) and non- individuality (no-self)are experienced and truly understood. Therefore this realization is Sammdihi.

    Every incidence of such realization is supported by the prompting and orientation ofSammsakappa magga ga toward the right path. Sammdihi and Sammasa kappa togetherconstitute pamaggaga. When they are added to the three Samdhi magga gas (sammvyma,sammsati and samm samdhi ), there are five Vipassan magga gas. These five Vipassanmaggagas are involved in all Vipassanpractices. The three Sla magga gas are alreadyestablished earlier on with the observance of the precepts. During Vi passan bhvan, Sla

    maggagas remain pure. When these three Sla magga gas are added to the five Vipassanmaggagas, we have a total of eight Vipassanmagga gas.

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    DEVELOPMENT OF THE EIGHT VIPASSANMAGGA GAAssiduous practice of Vi passanbhvanwill promote development of Vipassanmaggaga

    and bring about full maturation of Vi passan a. The eight Ariya maggagasare thus achievedand Nibbna realized. Sakkyadihi and all other Kiles(moral defilements) that lead to Apyasareentirely eliminated by this single event. This marks the attainment of the state of Sotpatti magga,the lowest stage in the Ariyamagga. Efforts should thus be made to divest oneself of Sakkyadihithrough Ariyamagga. It will be seen here that Pubbahga magga ga(precursor magga) is developedon the basis of Kammassakathsammdihi , Sla magga ga and Sammdhi magga ga; and withfurther development of Vipassan- magga gawhich is inherent in Pubbabhga magga ga, Nibbnais realized through Ari ya magga. It is important to note the three successive maggagaswhich haveto be developed in order to attain Nibbna, These are-

    (a) Mla maggaga comprising Kammassakath Sammadihi, Slamaggagaand Samdhi magga ga,

    (b) Pubbabhga magga gawhich is based on Mla maggaga, and

    (c) Ariya maggaga.

    From what has been said so far, you will recall that benefiting on strong support of Sla andJhna samdhi, or vipassansamdhi , one who is endowed with confidence in and true convictionof Kamma (action) and corresponding result, will develop vipassanmaggaga in the form ofPubbahbhga (precursor) maggaga. This will lead to the attainment of Sotpatti magga wherebymoral defilements which potentate relegation to Apya such as Sakkyadihi will be eliminated.Further development of this vipassanmaggaga can lead to the crowing achievement of theultimate, namely, Arahatta magga at which stage all moral defilements would be finally andcompletely purged; and full emancipation from their tyranny attained. This process of progressivedevelopment has to be guided by instructions embodied in the Satipahna desan, Buddhas

    discourse (instruction) on the Foundations of Mindfulness.

    NO VIPASSANPANOR MAGGA PACAN ARISE WITHOUT SATIPAHNA

    The introductory Ahakath(exegesis, commentary) of Saipatthna suttasays:

    Yasmpana kya vedan cit ta dhammesu kinci dhammaanmasitv bhvan nma natthi . Tasm tepi i minva maggenasokapar ideve samati kkhantbi veditabb.

    which Pi passage may be interpreted as follows:

    Without mindfulness directed to anyone of the objects of Satipahna, namely, kya (body),Vedan(feelings, sensations), citta(thoughts, ideas) and Dhamm(phenomena or characteristics ofexistence), no vipassanpanor ariya magga Pacan be developed. Thus, it should be inferredthat Santati, minister of a royal court and Patcr who were reputed to have overcomeSokaparideva(sorrow and lamentation) and attained the status of Arahatand sotpanna respectivelyafter hearing one sermon (or Gth) delivered by the Buddha, must also have overcomeSokaparidevaby following the instructions of Saipatthna desan.

    Mindfulness may be established by focussing earnest attention on the postures and attitudes

    taken, and movements made by the body (Kya) which is an aggregation of rpas. These includeawareness of walking, halting, sitting, reclining, bending, stretching and such other body movementsand postures. Alternatively, attention can be directed to sensations or feelings (Vedan) which are (a)pleasurable, (b) unpleasurable or (c) indifferent, indeterminate, neutral. Mindfulness may also be

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    brought about by contemplating on the processes of thought, generation of ideas, etc., which are thefunctions of citta. Similarly, characteristics or phenomena of the perceptions of sight, sound, odour,taste, may each be the object of contemplation. Only through mindful observance of and sustainedattention to any one of these four areas can vipassanpaand magga pnbe acquired.

    Therefore, if sammsati is applied to body stance and movements; to vedan; ci tta;or characteristics of the perception of sight, sound, etc., and mindfulness or awareness isestablished, Vipassanpawill be generated. As vipassanpais continuously nurtured, anddeveloped the successive stages on the Ariyamagga will be reached and moral defilements (ki les)will be entirely wiped out and Arahatship achieved Sati patthna is the only way by which efforts canbe directed to the attainment of purification through removal of all vestiges of Ki les. HenceBuddhas declaration to the effect that the four Satipahnasconstitutes the one and only path thatleads all sentient beings (including Bodhisattas, Paccekabodhi hsattas, Ar iysvaka-designates) toliberation from defilements of Ki les.

    IMPORTANCE OF DISBURDENING THE MIND OF ITS DEFILEMENTSThere are two kinds of defilements (filth, pollution). One is defilement of Rpaand the other

    is of Citta. Of the two, it is more urgent and necessary for the Citta (mind) to be rid of itsdefilements. But the majority of people only understand how to attend to the Rpadefilements i.e.,how to clean themselves when their bodies are soiled with sweat, dirt, etc. They would bathe or washthemselves, clean themselves with soap, and in some instances, even put a final touch by applyingsweet smelling creams or pastes to the body. Cleaning the body, however immaculately it has beenadministered, cannot by itself lead to deliverance from the sufferings of Apya, senility, illness anddeath which are inherent in Samsra, nor can it bestow rebirth in blissful celestial abodes of theDevas. The attainment of Nibbna is certainly out of the question. Only when citta is cleansed(disburdened) of its defilements such as Lobha, Dosa, and Moha, can the sufferings of Apya and theshackles of Samsrabe overcome and Nibbna realized. Hence the vital importance of efforts to bemade for disburdening the mind of its defilements. The only means of stamping out all moral

    defilements which assail the mind is the practice of Satipahna.

    That is why mindful observance must be continuously applied to every bodily behavior asthey are initiated or brought about; every sense perception as it occurs; every thought or idea as it isgenerated; every phenomenon or characteristic of sense perception (as for example that of sight,sound, odour, taste, etc.,) as it is contemplated on. As one progresses in the application of suchcontinuous mindfulness, one will realize that ones mind has been gradually cleansed of its moralimpurities. This realization brings with it stronger conviction that the Buddha having Himself gonethrough the process of eliminating all moral defilements, had propagated its methodology, thusproviding the means whereby His Svakas (disciples) were enabled to practise mindfulnessaccordingly and disburden themselves of all Kiles.

    One also begins to see that the outcome of this process in determined by the measure of effortthat is expended for continuity of mindful observation. If the endeavor is slight, little benefit wouldaccrue; if large, greater benefits would be derived in the purification of the mind; and if fulleadeavour is applied, complete elimination of kileswould be achieved. Sat ipahna is the only wayby which all Kilescan be cleansed and deliverance from the shackles of Samsra attained. WhenSotapatti maggastage is reached, one fourth of the defilements of Citta, namely. Sakkydihi (theheresy of individuality); Vcikicch(doubt, indecision); and Loba(craving), Dosa (ill will, hatred),Moha (ignorance, wrong perception) which lead to Apya, would be cleansed. Attainment ofSakadgami maggawould bring about the cleansing of half of the Kilesdefilements. Coarser formsof Kmarga (sensual pleasure) and Vypda (malevolence) would be disburdened at this stage.When Angmi magga is attained one would be rid of three fourths of Ki les, because all vestiges ofKma rga and Vypda would have been stamped out. When the final Arahata magga is reached,one is completely free from all Kilesdefilements. Thus Satiapahna is the only pathway which

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    leads to liberation from all defilements of the Citta(mind). This fact is of the utmost importance andshould always be kept in mind.

    FREEDOM FROM SOKAThe same pathway leads to deliverance from the oppression of Soka (grief or sorrow).

    Satipahna, which is continuous application of mindful observance to bodily posture or behavior;sensation; thought process; phenomena of sense perception as they arise, is the only way by whichone can overcome grief and sorrow. Sentient beings do not wish to suffer from grief or sorrow, andwould be only too willing to procure remedies, charms, mantra etc., which can ensure freedomtherefrom, if such were available. What can really dispel grief or sorrow, however, is the practice ofSatipahna.

    OVERCOMING PARIDEVASome people are liable to be stricken with much grief and be thrown into uncontrollable fits

    of wailing and lamentation on the death of a husband, a wife, a son, etc. If such persons should takeup the practice of Satipahnadiligently, they would derive great relief from their affliction within a

    few days. Continuation of Satipahna would, in course of time, bring complete release from thethroes of grief Satipahna, therefore, is also use pathway by which Pariveda(wailing, lamentation)can be overcome.

    OVERCOMING DUKKHA AND DOMANASSADukkha(physical pain or suffering) may arise spontaneously in the body, or may arise from

    injuries inflicted by another persons physical assault. It may also result from burns due to insulationor fire. Such physical pain or suffering is hard to bear and nobody wishes to be exposed to it.Domanassa(mental suffering) is unbearable anguish caused by loss or destruction of ones fortune,and is therefore equally unwelcome. All sentient beings are subject to and troubled by Dukkhaand

    Domanassa. If these two could be eliminated, there would be perpetual happiness and peaceful livesfor all. Everybody would certainly wish to be liberated from Dukkhaand Domanassa, and if onedesires such liberation, one only needs to follow the pathway of Satipahna. There is no other way.

    Although the body is free from physical pain, there would still be suffering if the mind isdisturbed or in a state of turmoil. If ones wishes or aspirations are not fulfilled, there is anxiety andmental suffering. Tidings of misfortune such as the death of a young son or daughter as the result ofa road accident or of drowning, would immediately turn a carefree and happy state into one of griefand sorrow. Mental suffering brought about by the death of ones close relatives is termed tivysana. Grief and anguish caused by loss of property and fortune as a result of natural disasters orrobbery and theft, is Bhoga vysana. Distress and mental suffering due to disease or illness which is

    prolonged by chronicity, or incurable because of malignancy, is Roga vysana.

    For those who set great store by moral rectitude and strict observance of Sla(moral precepts)and especially for members of the Sagh(assembly of Buddhist priests), Sla vysana (breach ofmoral discipline) gives rise to remorse and much mental anguish. Dihi vysana(destruction of rightviews) occurs when a person who had originally accepted the right view of Kammassakathsammdihi and recognized the facts of Kamma(action) and its effect; and of rebirth after death,listens to and accepts false views that there is no precursor action nor its effect; nor any re-birth afterdeath; and that there is nothing after death. While he continues to believe that these false views arecorrect, he would be satisfied and no scruple would assail him. He might even try to propagate thefalse views that he had newly embraced. Realization of his prodigious error would come when death

    impends, and dreadful Gati nimitta appear.

    When reborn in the Peta realms (one of the four Apyas) or when cast into Niraya(hell), hewould realize his error in accepting false views. He would then know that it is wrong to believe that

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    there is no precursor action and its corresponding effect and that there is no rebirth after death,because through his own experience he realizes that he has to suffer the miseries of Apya as theresult of his unwholesome or evil Kamma in his past existence. At this time he would rue his follywhich had led him to forsake right views and accept false ones, and bitter remorse and mentaldistress would torment him.

    During Buddhas ministry, two persons one who lived and behaved like a dog and anotherwho adopted the life-habits of cattle were told by Buddha that following such animal practices wouldlead to rebirth in the canine or other animal world. They were greatly shocked and disturbed ondiscovering their mistaken views, and lamented and wailed over their folly. Similarly, one dancerhad believed that as a result of her dance performances she would attain the happy existence ofDevas in Pahsa Deva realm. When Buddha explained to her that Pahsa is not a Deva realm but helland that dance performances can bring about relegation thereto, she also realized how she had beenlabouring under misapprehensions and false views and bitterly wept over her misfortune. These arealso instances of mental suffering brought about by Dihi vysana(destruction of right views). Hereagain. the only was by which such suffering may be avoided or overcome is the practice ofSatipahna.

    It must be noted also that Satipahna is the only pathway to be followed for the attainmentof Ariya maggaand realization of Nibbna.

    Attainment of Magga immediately brings its fruition, Phala. Therefore as is usuallyexpressed in Myanmar, the two can be combined together. Again, Ariya magga and its fruition,Phala, leads to realization of Nibbna and thus the two resultants Ariya maggaand Phala, andNibbna can be combined into a compound word.

    After every meritorious deed, Buddhists would invariably pray that performance thereofwould redound to the attainment of Magga-Phala- Nibbna . For some people such prayer may bethe expression of a genuine aspiration; for other it may just be an attempt to conform to examples set

    by teachers and elders; or a mere observance of traditional rirual. Any prayer which is said forconvention s sake only, and is not prompted by serious interest and conviction, would certainlysuffer from lack of potential for expeditious achievement of results. The important thing is to haveessential knowledge about the evils of Samsra and to pray for the attainment of Nibbna withseriousness and determination. The evils of Samsracomprise senility, disease, death, physical pain,grief, anxiety and mental suffering which afflict all sentient beings during each existence in theirrespective round of births. Moreover, when untoward circumstances facilitate activation of theresultants of accumulated Akusala Kamma (sinful conduct, evil actions), relegation to the fourApyaswould occur, and intense suffering and misery would have to be undergone. Such dreadfulsuffering and misery would only end when one attains Nibbna. Therefore, it is necessary tocontemplate on and fully understand the evils and suffering inherent in Samsra, and to pray and

    strive seriously for the attainment of Nibbna whereby all suffering may be completely overcome.

    It may not be possible to attain Nibbna right away during the present existence. But prayerfor its attainment and efforts made to achieve this purpose would ensure rebirth in circumstanceswhich are conductive to attainment of Nibbna. Rebirth would be in the human world and during thislife span there will be opportunities for hearing the Dhamma (Buddhas teaching) and practising it.Through such practice, Magga-Phala-Nibbna would be attained. For this attainment, the onlypathway is the practice of Satipahna. If Satipahna practice is commenced now, one mayattain Magga-Phala-Ni bbna even in this life. Therefore those who wish to accomplish thisattainment as soon as possible must not be content only with the saying of prayers therefore, butmust indeed begin Satipahnapractice right now.

    That is why Buddha had stated that in order to divest oneself of Sakkyadihi, one shouldmake haste and begin efforts for practising mindfulness of each bodily movement or posture, each

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    sensation or feeling; each thought or impression; and each Dhamma (condition, property orcharacteristic of natural phenomena) as they arise.

    PRACTICE ACCORDING TO THE DISCIPLINE OF SATIPAHNAFor those who have attained Jhna samdhi , practice of the four Satipahnas may be

    initiated by going into the Jhnic state. Immediately on withdrawal therefrom, attention andmindfulness must be focussed on this past Jhnic citta as well as on concomitant Citta , such asVitakko(reflection, argument, reasoning) if prominent. After this, mindfulness must also encompassall readily recognizable Paki aka sa khras (miscellaneous conditioned things subject to change,sorrow, etc.,) such as tactile, auditory, visual perceptions etc. When fatigue from continuousapplication of mindfulness to Pakiaka sa khrassets in, the Yogshould reenter the Jhnic state.When relief from fatigue is thus attained, the Yogshould come out of the Jhni cabsorption, applymindfulness to the immediately past Jhnic ci tta and thence to the Pakiaka sa khras as theyarise. When fatigue recurs, relief wi ll be sought again by returning to the Jhnic state, and thisalternation of Jhnic state and mindful observation of the Paki aka sa khra should be continuedtill Jhna sammdihi and Jhna samdhi are progressively strengthened and fatigue is overcome.Henceforth, application of mindfulness to Pakiaka sa khramay be carried without interruption

    of or recourse to Jhnic absorption.

    VIPASSANBHVANFOR THOSE WHO HAVE NOT ACHIEVED JHNAHow yogs who have not achieved Jhna may begin Vipassan bhvanby mindful

    observation of the four Dhtus (principal elements) is described in the Visuddhi magga. In theSatt ipahna sutta, instructions are given on mindful observation of the movements and postures ofthe body, such as Gacchanto v gacchmtti pajnti etc. This describes how Vyo dhtu (airelement) which is readily recognizable during the movements of walking, may be focussed on formindful observation. Man can assume at any point in time, any one of the four I r iypathas(postures)namely, walking, standing, sitting, lying down. That is why Buddha had made the following

    statement:

    Puna sapara bhikkhave bhikkh gacchanto vgacchmtti pajnti ;which means yetanother way of mindful observation, oh Bhikkhus, is to develop while walking (that is while makingmovements to take walking steps), mindfulness of the I r i ypatthaof walking. Thus, while walking,one must be mindful and fully aware that one is walking; while standing, one must be mindful ofones posture and be aware that one is standing; simi larly, while sitting one must be aware that one issitting; and while lying down, one must be aware that one is lying down. Buddha also added thatmindfulness of each I r iypatha (posture) should be directed not to the type of I r iypathaalone, butalso to the characteristic disposition of the component parts of the body when the particularI r iypatha e.g. sitting posture is struck. In such an instance, mindfulness will encompass the

    I r iypatha (the sitting posture); the disposition of the head e.g. sitting with head raised; or sittingwith head hung low; and the state of the abdominal wall which is heaving and falling withrespiratory movement.

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    PREPARATION FOR VIPASSANBHVAN

    In the beginning, most Yogs take up the practice of Vi passan bhvan in the sittingposition. Therefore, Buddha had directed that one should sit cross-legged for the practice ofVi passanbhvan. There are three ways in which one may sit cross- legged (Pall aka bhujati=to sit cross- legged):

    (a) as portrayed in pictures or images of the Buddha

    (b) with the shanks placed one behind the other or one crossed overthe other, while the bent knees are spread apart and

    (c) sitting on the shanks with thighs and bent knees held together -traditional sitting posture for Myanmar women termed sittinghalf cross- legged.

    Any of these three sitting postures may be taken according to ones preference. Women mayalso take any of these postures if they are among themselves. The important criterion for choice is

    the assurance that the sitting posture adopted will permit prolonged sessions of Vi passanbhvan.If it is possible to take up long sessions of Vi passanbhvanwithout making movements andchanging posture, samdhi is likely to be established easily. Once Samdhi is established, Vipassana can be developed. If Vi passanbhvanis taken up only after Jhna samdhi is established,Vi passanacan be attained more easily. For those who begin Vi passanbhvanstraight away,great effort would be needed for the establishment of Samdhi . That is why it is important to developthe ability to take up long sessions of Vi passanbhvan.

    Buddha also pointed out that after sitting cross- legged, one should hold the upper part of thebody straight and erect. If the body is bent and slumped there will be laxity of physical energy andvigour which leads to difficulty in attaining Samdhi a. The upper part of the body must

    therefore be braced and held upright. This facilitates mindful observance. After the upper part of thebody is held straight and upright, Sati (attention) must be directed to the object of mindfulobservation. In the case of those practising npna (mindfulness of respiration), attention should befocussed on the nostrils to establish continuous awareness of the stream of air which flows in and outof them.

    THE PRACTICE OF KYNUPASSANSATIPAHNAMThe Yogmay start with mindful observation of a readily recognizable Rpa in any part of

    the body. The body which is tensely braced for Vi passanbhvanis seated cross-legged and onemay recognize and develop full awareness of the sitting posture for as long as it is maintained. But

    prolonged mindful observance focussed on one single object, namely the sitting posture, does notrequire arduous concentration and may therefore lead to f lagging of the vigour and strength ofpurpose. For this reason we have been instructing yogs to be mindful of the state of the abdominalwall, registering awareness of its heaves and falls as they occur. Those who have followed theseinstructions in the practice of Kynupassansati patthna and gained true insight and wisdomaccording to the Buddhas dhamma are legion.

    Therefore Sati (mindfulness) must be focussed on the abdominal wall. It will be seen thatwith every inhalation of breath, there is a heaving of the abdominal wall. This is due to increasetension and thrust in the abdominal cavity and is the manifestation of the characteristic of Vyodhtu(air element). With every exhalation of breath, there is a falling of the abdominal wall. This is the

    result of lowering of tension and relaxation of the abdominal wall which is again the manifestation ofthe characteristic of Vyo dhtu in its waning phase. Mindfulness of the state of the abdominal wallmust be established. When there is heaving of the abdominal wall, one must be fully aware of theheaving movement and register its occurrence in ones mind. Similarly, when there is a falling of the

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    abdominal wall one must be fully aware of the falling movement and register its occurrence in onesmind. This interpretation is according to the way in which Buddha had given His instructions inconnection with mindfulness of the I r iypatha of walking when one is making movements to takewalking steps. In order to make it clear that the meaning of the colloquial word walking (used inexplaining the practice of mindfulness of I r iypatha), includes the connotation that both the impulseto walk as well as the nature of Vyo dhtu is clearly recognized through application of mindfulness,Buddha had said;

    Gacchmti citta uppajj ati, ta vya janeti

    which means the impulse or intention to go arises in the mind fi rst and this citta (mind intention)brings about the manifestation of the characteristic of Vyo dhtu (air element). Yogs who havetaken up Vi passanbhvanare deriving personal experiences of these facts exactly as they hadbeen elucidated in the dhamma and are gaining knowledge thereby.

    Therefore when there is heaving of the abdominal wall, one must be mindful of the heavingmovement and take note of its occurance, and when there is falling of the abdominal wall, one mustbe mindful of the falling movement and take note of its occurrence. There is no need to put anything

    into words. One only needs to be mindful of what is being focussed on. The important thing is torecognize and be mindful of the nature of what has arisen. Thus, mindfulness of the heaving of theabdominal wall must start with its beginning and be continuously applied up to its end. Mindfulnessof the falling of the abdominal wall must also start with its beginning and be applied continuously upto its end. As Samdhi gains strength, the characteristics of tension, thrust, relaxation and movementwill, on their own, become clearly recognizable. When in a seated posture, undisturbed bymovement, the heave and fall of the abdominal wall is most conspicuous and recognizable. Thereforethe heaving and falling movements of the abdominal wall must be mindfully observed withoutinterruption. When the movement of heaving ends, that of falling begins; and when the movement offalling ends, that of heaving begins. There should be no interruption in mindfulness. It has to bemaintained continuously.

    When one is bowing ones head, one must f ix ones attention on and be aware of the bowingmovement. When raising the head also, one must fix ones attention on and be aware of the raisingmovement. If ones hands and feet are being moved or re-arranged, one must fix ones attention onand be aware of the re-arrangement, the bending, or the straightening as they occur. When standingup from a sitting posture, one must take mental note and be aware that one is standing up. Lighteningof the body and its progressive elevation should be mindfully observed continuously from its start tillthe standing posture established. When one has established oneself in a standing posture, one shouldtake mental note and be aware that one has assumed a standing posture. One would then feel andknow the tenseness of the body which is the manifestation of characteristic of Vyo r pas(airelements in the elementary matter). When from a standing posture one begins to walk, one must

    mentally note that one is walking. Instead of this, one may focus mindfulness on the alternating stepsbeing taken, mentally noting the stepping of the right foot and of the left foot as they each occur.Mindfulness must cover the whole period of the step, beginning with the raising of the foot andfollowing its movement forward till the foot is set down after the step has been taken. When mindfulobservation of the process of walking has been developed properly each step will be covered by threepoints of mental noting namely, (i) on raising the foot (ii) on stepping forward and (iii) on putting thefoot down at the end of the step. When Samdhi has been strongly established, the raising of the footand its awareness, the stepping forward and its awareness and the setting down of the foot and itsawareness would be recognized distinctly. This is knowledge which distinguishes Rpa (form,physical characteristic, assemblage of material elements and properties) from Nma (mentalelements, mind).

    With further growth in strength of samdhi, one will also be able to recognize and be awareof the impulse, mind or intention to move or go which is in accord with the Pi text Gacchmticitta uppajj ati, ta vya janeti quoted previously. This knowledge is derived as direct personal

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    experience in the course of Kynupassansatipahna ; and therefore is not acquired at secondhand as in the case of book learning from the study of the scriptures. Those who have not taken upthe practice of Vi passan bhvanwill not have this knowledge. To prove this, one might trymoving the index finger to see if impulse or intention to move the finger, which arises first in themind, can be recognized. One may know that mental impulse or intention which motivates thefinger- movement arises first, but one would have no idea when and how this impuls


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