On Selflessness

8/9/2019 On Selflessness

1/151

CONTEMPLATIONCONTEMPLATIONCONTEMPLATIONCONTEMPLATION

ONONONON

((((Anatta)Anatta)Anatta)Anatta)

Adaption by JinavamsaAdaption by JinavamsaAdaption by JinavamsaAdaption by Jinavamsa


2/151

2

SELFLESSNESSSELFLESSNESSSELFLESSNESSSELFLESSNESS(anatta(anatta(anatta(anatta----nonsel f nonsel f nonsel f nonsel f ))))

CONTEMPLATIONCONTEMPLATIONCONTEMPLATIONCONTEMPLATION

A s e xp oun d e d i n t h eA s e xp oun d e d i n t h eA s e xp oun d e d i n t h eA s e xp oun d e d i n t h e

Anat ta lakkhaAnat ta lakkhaAnat ta lakkhaAnat ta lakkhannnna Su t t aa Sut taa Sut taa Sut ta

((((The Great Discourse on NonThe Great Discourse on NonThe Great Discourse on NonThe Great Discourse on Non----SelfSelfSelfSelf))))

Adapted fromAdapted fromAdapted fromAdapted from

Venerable Mahasi SayadawVenerable Mahasi SayadawVenerable Mahasi SayadawVenerable Mahasi Sayadaw

From a Translation

by

U Ko LayU Ko LayU Ko LayU Ko Lay

Adaption by JinavamsaAdaption by JinavamsaAdaption by JinavamsaAdaption by Jinavamsa


3/151

3

Published by Leong Yok Kee

E2L4A Selesa Hillhomes

Bukit Tinggi28750 Bentong

Pahang

Email: [email protected]

Copyright by Leong Yok Kee

Any part of this publication may be reproduced in any form or

by any means, electronic or mechanical, including

photocopying, recording without prior written permission from

the publisher.

Front and back cover by Leong Yok Kee

Title: On Selflessness Contemplation - Anatta

Author: Leong Yok Kee

Buddhism - customs and practices

Buddhism - doctrines

Published in Kuala Lumpur

Printed by: Majujaya Indah Sdn. Bhd (85902-U)

68 Jalan 14E Ampang New Village

68000 Selangor Darul Ehsan, Kuala Lumpur, Malaysia

Tel: 03-42916001


4/151

4

CONTENTS

PREFACE 6

THE ANATTA-LAKKHANA SUTTA 9

INTRODUCTION 12

MIND AND CONSCIOUSNESS 13

PART ONE:THE FIVE AGGREGATES 20

1. The Material Body (Form) 20Practical Instructions 27

2. Feeling 473. Perception 654. Mental Formation 755. Consciousness 91

PART TWO:

Notes on Contemplation 106

PART THREE:

Maturing of Insight 134

The Six Characteristics 144

Development of A Special Vipassana 149

Reflection of an Arahant 150


5/151

5

ACKNOWLEDGEMENT

The Highest Gift is the Gift of DhammaThis Literature is for

FREE DISTRIBUTION

Grateful Acknowledgement is extended to all who have helped

in their special way to make this Dhamma Gift available to

those seeking the Truth.

To those of you who made the request to remain anonymous,

grateful thanks are also rendered and to those whom I have

missed mentioning, no less are your merits.

Thanks are very much due to you who have made donations to

the printing of this Dhamma literature; without which it will

definitely not see the light of day.

Special thanks for financial support to:

Mooi Seng and Chu, Doris, Sister Tan Teck Beng and Family,

The Dhamma Family KL, Fong Weng Meng and Family.

This Dhamma literature is compiled so ALL can share the joy

in knowing the greatest Teacher ever:

The Blessed One.

May all beings shared in these merits thus acquired.

Sadhu! Sadhu! Sadhu!


6/151

6

PREFACE

THE BLESSED ONE:

hikkhus,hikkhus,hikkhus,hikkhus,aaaattachmentttachmentttachmentttachment ttttoooo thethethethe viewviewviewview of a living entityof a living entityof a living entityof a living entity,,,,selfselfselfself or a soulor a soulor a soulor a soul inherent within each one, thatinherent within each one, thatinherent within each one, thatinherent within each one, that

empowers I, You,empowers I, You,empowers I, You,empowers I, You, He, SheHe, SheHe, SheHe, She to perto perto perto perform,form,form,form, at itsat itsat itsat itsdirectiondirectiondirectiondirection is fundamental andis fundamental andis fundamental andis fundamental and difficult to dispel.difficult to dispel.difficult to dispel.difficult to dispel.

Within the mindset of every worldling, moral defilement

(kilesa), such as greed and attachment, proliferate. Attachment

occurs in respect of all things that are pleasant and agreeable.

These moral defilement clings onto the objects arising through

the six sense-doors.

The First Discourse, the Dhammacakkappavattana Sutta, or the

Great Discourse on the Setting in Motion of the Wheel ofDhamma, was delivered by the Blessed One exactly two months

after His Enlightenment.

BBBB


7/151

7

This was on a day when the full moon was just appearing in the

evening and the sun had not yet set; so there was the sun and

the moon side by side in the evening sky as the First Discourse

was set forth and the Dhamma Wheel began its roll.

At the close of this First Discourse, Kondanna, the leader of the

Five Ascetics, became a Stream Enterer (Sotapanna, the first of

four stages towards arahantship). By attaining this stage, he had

realised the truth of the Dhamma and had eradicated the

misconception of a "self" or a living entity that controls all

within the material body. Nevertheless, self-pride still lingered

in his mind. The remaining four ascetics had not yet entered

into the stream as yet.

The Blessed One, in a short while after the First Discourse,

continued teaching and delivered the Second Discourse, the

Anattalakkhana Sutta, expounding and explaining the reality ofnon-self as opposed to the hitherto, wrongly held view of a

self or a soul. At this time there was as yet not a single teacher

who was able to realise and teach this aspect of humanity, as

the Dhamma had not yet been re-established. In actuality all

teachers had till now taught their students to develop the self.

On hearing the Blessed Ones Second Discourse, and adhering

to the Blessed Ones instructions, all five attained Arahantship,

by virtue of which they were entirely free from all human

passions, including conceit.

The Blessed One re-instated the Dhamma Wheel with the First

Discourse, and it was at this juncture that the present Sasana

began to unfold.


8/151

8

At this time, those who had matured perfections accumulated

in previous life times and endowed with previous insight

knowledge developed through Vipassana as taught by previous

Blessed Ones, were able to achieve keen concentration andinsightful meditative contemplation leading them to the state of

arahantship.

Like the Group of Five Ascetics who were so endowed, those

who were guided and instructed by the Blessed One in His

lifetime were able to achieve the state of arahantship in this

present Sasana.

This book contains a full exposition of the methods of

contemplation pertaining to the realisation of non-selfness,

leading to the attainment of Nibbana.


9/151

9

THE ANATTA-LAKKHANA SUTTA

The Non-self Characteristic Discourse(Samyutta Nikaya XXII.59)

Thus, haveThus, haveThus, haveThus, have I heard:I heard:I heard:I heard:On one occasion theOn one occasion theOn one occasion theOn one occasion the

Blessed One wasBlessed One wasBlessed One wasBlessed One waslivinglivinglivingliving

at Benares,at Benares,at Benares,at Benares,in the Deer Park atin the Deer Park atin the Deer Park atin the Deer Park at

IsipatanaIsipatanaIsipatanaIsipatana....

There He addressed the Bhikkhus of the Group of Five:

"Bhikkhus"Bhikkhus"Bhikkhus"Bhikkhus ---- ---- ---- ---- Venerable Sir," they replied.

THE BLESSED ONE then said:

Bhikkhus,Bhikkhus,Bhikkhus,Bhikkhus, the Five Aggregatesthe Five Aggregatesthe Five Aggregatesthe Five Aggregates (Material Form, Feeling,Perception, Mental Formation, Consciousness) areareareare NonNonNonNon----selveselveselveselves, not entities or soulss, not entities or soulss, not entities or soulss, not entities or souls;;;; were theywere theywere theywere they selvesselvesselvesselves, then, then, then, then theytheytheytheywouldwouldwouldwould not lead to affliction, and onnot lead to affliction, and onnot lead to affliction, and onnot lead to affliction, and one could have it ofe could have it ofe could have it ofe could have it of thesethesethesetheseAggregatesAggregatesAggregatesAggregates:::: 'Let'Let'Let'Let thesethesethesethese be thus, let thembe thus, let thembe thus, let thembe thus, let them be nobe nobe nobe notttt thus'; andthus'; andthus'; andthus'; andsince these Aggregatessince these Aggregatessince these Aggregatessince these Aggregates areareareare NonNonNonNon----selfselfselfself, so they lead, so they lead, so they lead, so they lead totototoaffliction, and none can haveaffliction, and none can haveaffliction, and none can haveaffliction, and none can have it ofit ofit ofit of these Aggregates as:these Aggregates as:these Aggregates as:these Aggregates as:'Let these Aggregates'Let these Aggregates'Let these Aggregates'Let these Aggregates be thus, lebe thus, lebe thus, lebe thus, let themt themt themt them be not thus'.be not thus'.be not thus'.be not thus'.


10/151

10

Bhikkhus, how do you conceive it: IsBhikkhus, how do you conceive it: IsBhikkhus, how do you conceive it: IsBhikkhus, how do you conceive it: Is form permanent orform permanent orform permanent orform permanent orimpermanent?impermanent?impermanent?impermanent?

Impermanent, VenerableImpermanent, VenerableImpermanent, VenerableImpermanent, Venerable Sir.Sir.Sir.Sir.NowNowNowNow,,,, is what is impermanentis what is impermanentis what is impermanentis what is impermanent,,,, painful or pleasant?painful or pleasant?painful or pleasant?painful or pleasant?Painful, Venerable Sir.Painful, Venerable Sir.Painful, Venerable Sir.Painful, Venerable Sir.

NowNowNowNow,,,, is what is impermanent, what is painful since subject tois what is impermanent, what is painful since subject tois what is impermanent, what is painful since subject tois what is impermanent, what is painful since subject tochange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is mine, this is I, this isne, this is I, this isne, this is I, this isne, this is I, this ismy self'my self'my self'my self'????No, VenerableNo, VenerableNo, VenerableNo, Venerable sir.sir.sir.sir.

Is fIs fIs fIs feeling;eeling;eeling;eeling; percpercpercperception; mental formation;eption; mental formation;eption; mental formation;eption; mental formation; conscioconscioconscioconsciousnessusnessusnessusness

permanent or impermanentpermanent or impermanentpermanent or impermanentpermanent or impermanent????ImpermanenImpermanenImpermanenImpermanent, Venerablet, Venerablet, Venerablet, Venerable Sir.Sir.Sir.Sir.

NowNowNowNow,,,, is what is imis what is imis what is imis what is impermanentpermanentpermanentpermanent,,,, pleasant or painful?pleasant or painful?pleasant or painful?pleasant or painful?Painful, VenerablePainful, VenerablePainful, VenerablePainful, Venerable Sir.Sir.Sir.Sir.

NowNowNowNow,,,, is what is impermanent, wis what is impermanent, wis what is impermanent, wis what is impermanent, what is painfulhat is painfulhat is painfulhat is painful andandandand subject tosubject tosubject tosubject tochange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is michange, fit to be regarded thus: 'This is mine, this is I, this isne, this is I, this isne, this is I, this isne, this is I, this ismy self'my self'my self'my self'????No, VenerableNo, VenerableNo, VenerableNo, Venerable sir.sir.sir.sir.


11/151

11

So, bhikkhus any kind ofSo, bhikkhus any kind ofSo, bhikkhus any kind ofSo, bhikkhus any kind of AggregatesAggregatesAggregatesAggregates whatever, whetherwhatever, whetherwhatever, whetherwhatever, whetherpast, future or presently arisen, whether gross or subtle,past, future or presently arisen, whether gross or subtle,past, future or presently arisen, whether gross or subtle,past, future or presently arisen, whether gross or subtle,

whether in oneself or external, whether inferior or superior,whether in oneself or external, whether inferior or superior,whether in oneself or external, whether inferior or superior,whether in oneself or external, whether inferior or superior,whether far or near,whether far or near,whether far or near,whether far or near, must with right understanding how it is,must with right understanding how it is,must with right understanding how it is,must with right understanding how it is,be regarded thube regarded thube regarded thube regarded thus: 'This is not mine, this is not I, this is nots: 'This is not mine, this is not I, this is nots: 'This is not mine, this is not I, this is nots: 'This is not mine, this is not I, this is notmyself.'myself.'myself.'myself.'

Bhikkhus, when a noble follower who has heard the truthBhikkhus, when a noble follower who has heard the truthBhikkhus, when a noble follower who has heard the truthBhikkhus, when a noble follower who has heard the truthsees thus, he finds estrangement in the Five Aggregates.sees thus, he finds estrangement in the Five Aggregates.sees thus, he finds estrangement in the Five Aggregates.sees thus, he finds estrangement in the Five Aggregates.When he finds estrangement thus, passion fades out. WithWhen he finds estrangement thus, passion fades out. WithWhen he finds estrangement thus, passion fades out. WithWhen he finds estrangement thus, passion fades out. Withthe fading of passion, hethe fading of passion, hethe fading of passion, hethe fading of passion, he is liberated. When liberated, thereis liberated. When liberated, thereis liberated. When liberated, thereis liberated. When liberated, thereis knowledge that he is liberated. He understands: 'Birth isis knowledge that he is liberated. He understands: 'Birth isis knowledge that he is liberated. He understands: 'Birth isis knowledge that he is liberated. He understands: 'Birth is

exhausted, the holy life has been lived out, what can beexhausted, the holy life has been lived out, what can beexhausted, the holy life has been lived out, what can beexhausted, the holy life has been lived out, what can bedone is done, of this there is no more beyond.'done is done, of this there is no more beyond.'done is done, of this there is no more beyond.'done is done, of this there is no more beyond.'

That is what the Blessed One said; the bhikkhus were glad, and

they approved his words.

Now during this utterance, the minds of the bhikkhus of the

group of five were liberated from taints through clinging no

more.


12/151

12

INTRODUCTIONA Self, a Soul or a LivingA Self, a Soul or a LivingA Self, a Soul or a LivingA Self, a Soul or a Living

Entity, is Not a Reality.Entity, is Not a Reality.Entity, is Not a Reality.Entity, is Not a Reality.It is a misconsIt is a misconsIt is a misconsIt is a misconstrued usage.trued usage.trued usage.trued usage.What really exists, in theWhat really exists, in theWhat really exists, in theWhat really exists, in the

Ultimate Sense,Ultimate Sense,Ultimate Sense,Ultimate Sense,is a continuous arising andis a continuous arising andis a continuous arising andis a continuous arising and

passing away ofpassing away ofpassing away ofpassing away ofCorporeal and MentalCorporeal and MentalCorporeal and MentalCorporeal and Mentalprocesses; Impersonalprocesses; Impersonalprocesses; Impersonalprocesses; Impersonal

Phenomena.Phenomena.Phenomena.Phenomena.

ll teachings or beliefs outside of the Blessed One's

Dispensation fall under the category of beliefs in a

SELF, a SOUL. They hold to the view that there is such

a thing as a SELF, a SOUL, or a LIVING ENTITY that

empowers; which they believe resides within the material body

of all living creatures.

In the midst of the world holding fast to notions of SELF or

SOUL, the Blessed One declared: It is essential to thoroughly

realise experientially (not proper through intellectual

understanding) the nature of SELF-LESSNESS, the reality of

NON-PERSONALITY. The Blessed One explained that:

With The Six Sense Bases Arising,(Eye, Ear, Nose, Tongue, Body, Mind)

There Arises A World; A Being.

A


13/151

13

MIND AND CONSCIOUSNESS

Myriad and vast tomes have been written by the worlds wise

men and many were and still are the discussions generated in

relation to these two often used words. Are they the same anddo they refer to the same thing when we use them in our

conversation and writings? To know them we need to go to the

source of the words.

To visualise the whole, we need to see its parts, base or

foundation; thus, to contemplate on non-self we need to

know how we perceive a Self, or my Self.

Quote: What is mind? What is consciousness? There seems to

be no single answer that explains the phenomenon of mind.

The contemporary views of philosophy, psychology,

neuroscience, and cybernetics all come up with different

interpretations of mind and consciousness.

On the topic of consciousness, the British psychologist Stuart

Sutherland once wrote: "Consciousness is a fascinating but

elusive phenomenon; it is impossible to specify what it is, what

it does, or why it evolved. Nothing worth reading has been

written on it." Unquote (Wikipedia). Hopefully this wont keep

you from reading on.

To bring the matter to a more definable state; we will refer to

these two nebulous states in the eyes or mind really, of the

Greatest philosopher of all times, the Blessed One, who has

been able to define it succinctly and clearly, without a mite of

ambiguity whatsoever.


14/151

14

He further taught how we can actually realise these two states

and know them as we know the number of fingers at the

extremity of our palms.

In those Dhamma literature where consciousness is the subject

of the writing, the words, mind and consciousness are often

used in such a way that to the uninitiated, confusion will arise

as to their exact relationship to each other, or whether they

refer to the same object. It is hoped that the following will serve

as a explanation to distinguish the two mental states and render

the reading of such literature more explicit.

Mind and Matter arise together, originating from kamma; they

are also named as the five aggregates. Matter (rupa in Pali),

being the physical component, and the four states of Mind

(nama in Pali); feeling, perception, mental pictures or

formations and consciousness being the other mentalcomponent. In other words, these five aggregates, conditionally

coming together by kammic bonds, are the components that

make up what we call a human being.

Thus we now understand that the whole human being is

made up of the parts of aggregates comprising; material body,

feeling, perception, mental pictures and consciousness.

The Blessed One taught that the material body or form is a

conditioned thing, made up of: earth, water, air and

temperature. The whole human can now be contemplated on,

in all its different components: earth, water, air, temperature,

feeling, perception, mental formations and consciousness. That

is what is referred to as a person and some perceive it as an

immortal entity.


15/151

15

Mind is kamma originated. The present mind is not the

previous mind; its rebirth is conditioned by kammic results

from previous existences. The Blessed One taught that kamma

factor brings along with it the tendencies and potentials ofprevious existences. It is the kammic energy that finds a new

entity, the old housing having been discarded and is no more.

Consciousness (citta in Pali) will only arise when an object is

present. Consciousness is a component of the mind. It arises

bringing along a few concomitants or mental factors (cetasikas);

it does not arise by itself, it comes together with descriptive

components of mental factors. Some positive mental factors are;

faith, mindfulness, shame, fear of doing wrong deeds, non

greed, non hatred, morally correct way of doing things. Some

negative mental factors are greed, wrong view, conceit, hatred,

jealousy, worries and so on.

We are conscious of objects all the time. This nature of

awareness of objects is consciousness. Here awareness does not

mean comprehension by knowledge or wisdom. It means ability

to take in objects through sense organs. Consciousness works as:

On seeing a visible object, consciousness of sight appears;

on hearing a sound, consciousness of sound appears;

on smelling a scent, consciousness of smell appears;

on sampling a taste, consciousness of taste appears;

on feeling a touch, consciousness of touch appears;

on perceiving those five objects of senses and all other

perceptible objects, consciousness of mind appears.

Thus, the capability of taking in an object concerned is called

consciousness.


16/151

16

THE NATURE OF MIND

The Dhammapada says: Mind precedes all mental states.

Mind is foremost; mental states are all mind made. If with an

impure mind a person speaks or acts, suffering follows himlike the wheel that follows the foot of the ox. If with a pure

mind a person speaks or acts, happiness follows him like his

never-departing shadow.

It further states that mind can travel afar, it wanders alone. It

has no material form and it generally dwells in a cave.

MIND CAN TRAVEL AFAR

The mind does not move physically away like a man walking.

But, as it can take in an object at a distance far away from

where you are, it seems as if it has gone there. For example,

while you are in a place A, and think of something or

someone in B, your mind does not actually travel to B, butregisters its awareness of B while still in A. It can perceive

an object at a distance, thus, it is said: "Mind can travel afar".

MIND WANDERS ALONE

Consciousness of things appears in the mind and vanishes very

swiftly. Billions of units of consciousness will have appeared

and vanished within a snap of two fingers or the blink of an eye.

The appearance and vanishing are so swift that two or three

units of consciousness seem to be able to arise and perceive two

or three objects at the same time. The reality is that, two or

three units of consciousness NEVER appear at the same time.

They appear one after another, and

only after taking one object do

they take another object.


17/151

17

Consciousness appears one at time, so it is said, "Mind wanders

solitary." (In reality, consciousness in the mind appears one at a

time). Wander" here does not mean physical 'going about', but

that mind can take in an object that is at a distantlocation.

Mind has no Material Form

The mind has no form or shape. So, we cannot say that it

is white or black or fat or thin. It has only the perceptibility,

the capability of cognising an object.

Dwelling in the Cave

Consciousness of seeing originates in the eye;

consciousness of hearing originates in the ear;

consciousness of smelling originates in the nose;

consciousness of taste originates in the tongue,

consciousness of touch originates in the body.

Though some forms of consciousness originate thus in the

eye, ear, nose, etc., most forms of consciousness originate

in the mind. Therefore, mind is said, figuratively to be

"dwelling in a cave." Thus, it is clear that consciousness:

arises in the mind, and the mind itself has no form; can note a sense object; has the nature of cognising an object.While in the process of cognition, consciousness does not

go out from the mind, but it can perceive objects far way.

Two or three units of consciousness do not appear

simultaneously. Each unit appears only one after another

in succession.


18/151

18

MINDS ARE DIFFERENT AS ARE MATERIAL

PROPERTIES

Just as the form or shape of a man is different from that of

another, so the mind of one person is also unlike that ofanother. Just as a heavy, clumsy body is quite different from an

animated, sprightly one, so an obtuse, stolid mind is quite

different form a vivacious, sparkling one. There are different

kinds of good and sharp minds; there are minds of varying

grades from the ordinary to the unique; there are different

kinds of bad or evil states

of mind; there are varying

degrees of wickedness and

abject stupidity.

Just as there are differing degrees of gracefulness in physique

with those who are pleasant in looks, so there are different

classes of unsightliness.

Similarly, there are different grades of wholesome group of

minds ranging from the ordinary to the most noble spirits with

the sharpest of intellects, and different levels of unwholesome

category of mind stretching from the wicked, evil, repulsive

types to the most heinous types with abject stupidity.

MIND CAN BE TAMED

Just as a person training himself physically and mentally will

develop positive changes to those states; it is also possible to

tame the mind. If one monitors one's mind regularly and tames

one's unruly mind, one will develop a noble mind. #

This is the objective of Vipassana meditation; a noble

mind is a mind that leads eventually to Nibbana.


19/151

19

MENTAL FACTORS OR CONCOMITANTS (cetasikas)

DETERMINE THE MIND

As the only function of the mind is to know the objects, it

cannot by itself be good or evil. Since consciousness within itarises together with different mental factors, mind becomes

good or evil depending on the associated mental factors being

good or evil.

Thus, even though water is in itself colourless, it will take on

the colour of the dye added to it. In like manner, consciousness

within the mind is formed.


20/151

20

PART ONE:

THE FIVE AGGREGATES

[1] THE MATERIAL BODY (FORM)

Form - conditional coming

together of aggregates

eople in general believe that each and everyone of them

have within their bodily frames the pristine, everlastingsoul or a powerful self or an enduring ego, that

empowers their daily conduct, thought, speech and deeds.

Very few are free from this erroneous view. In fact, throughout

their existence they will be reminded that this is so, and they

will gladly be a pawn in the race to develop and follow a culture

where this cult of the self is encouraged and even necessary if

they were to seek material superiority and gains.

In contrast, those who are practising Vipassana meditation and

are progressively developing keen insight into the physical and

mental processes, realise that there are neither empowering

selves, souls nor living entities within their bodily frames, heartsor minds. These practitioners are free from the erroneous

concept of souls, empowering selves, etc. within their body

frames.

P


21/151

21

In order to remove this misconception of self and make it clear

that there is no soul or living entity in the physical and mental

constituents, either of one's own body or in the bodies of others,

the Blessed One taught mindfulness contemplation on thearising and disappearing of physical and mental phenomena.

MISTAKING BODY FOR SELF

People invariably perceive the material body as a powerful

independent Self that empowers thoughts, speech and deeds. If

this is not so, what then is this material form which we wrongly

perceive as self? The following material qualities form the

foundation of a material form:

1. the sensitive part of the eye which enables us to see;2. the sensitive part of the ear which enables us to hear;3. the sensitive part of the nose which enables us to smell;4. the sensitive part of the tongue which enables us to taste;5. the sensitive part of the body which enables us to feel;6. the mind base, that is, the seat of consciousness;Mindful and diligent contemplation reveal that eye

consciousness arises because of the sensory organ of the eye;

and with eye consciousness comes the concept of a living entity

or self. Similarly, because of the sensory organs of the ear, nose,

tongue, and body we have the consciousness of hearing,

smelling, tasting and touching.

The mind base, the seat of consciousness, is responsible for

thoughts and thinking, resulting in the notion of a self or a

living entity.


22/151

22

In the absence of the sensory organs, the concept of souls or

living entities do not arise. Consider, for instance, a wooden

figure of aman, which resembles a living person in appearance

but has none of the sense organs that give rise to cognition. Itcould never be mistaken for a living being with a soul or a

living entity. Likewise, we do not conceive notions of a soul or a

living entity with respect to a corpse, as there are no functional

sensory organs within it.

So long as sensitive qualities exist, so long will other material

bodies which are their adjuncts and concomitants be wrongly

conceived as empowering selves.

In the conventional perception, the body which is

compounded of the material qualities is viewed as a self,

pristinely endowed with immortality and great power that

manages and dictates the thoughts, speech and deeds of thematerial being. This was the view in all teachings before the

Blessed One taught differently.

The Blessed One then taught that, in the ultimate reality,

these material substances are merely aggregates, mere physical

phenomena that arise and disappear and are neither

empowering nor possessing of immortality.

WHY A MATERIAL BODY IS NOT A SELF

The Blessed One taught that if the material body was a self

that was all enduring, independently all powerful, the core of

our being, as was believed to be, one could then manage the

body as one desires; to be youthful and vigorous, free from

decay and diseases and not to suffer, and one should be able to

dictate its well being or otherwise.


23/151

23

But the body, depending on conditions of temperature,

nutriment and various other factors, is subject to decay and all

sorts of distressful diseases, thus, it does not have an inherent

powerful self or soul within it, as was perceived to have.

The Material Body

is a

Base of Pain and Suffering.

Diseases are a prevalent source of suffering for the body and

mind; there are diseases of the various components of the

physical body. Thus, originating from the body, many forms of

diseases arise. We suffer from hunger and thirst because of the

body, and because of it we are subjected to attacks by

mosquitoes and other types of pests. Suffering in the miserable

and woeful states is also due to the body. In short, one suffers

from all these ailments and afflictions because of the body.

In addition, the body is responsible for the phenomenon of

death. When the material qualities in the body undergo

deterioration and decay, death occurs. It may be said, therefore,

that the physical form causes anguish and pain by decaying and

dying.

Thus, we can reflect that if the physical form were an

empowering, enduring self, it would not inflict on itself the

sufferings of old age, disease and death. One might cause

suffering to others but surely not to oneself. If the body were a

controlling self, it should not inflict suffering on itself by

bringing about old age, disease and death. Furthermore, even

before the onset of old age, disease and death, the body is

constantly subjecting us to many forms of distress.


24/151

24

Even those, who are relatively free from illness and enjoy good

health, cannot remain long in any one of the body postures,

such as sitting, standing or walking. They have to change

postures very often. We have all experienced how difficult it isto remain in any one body posture even for a few minutes. We

find it painful to remain seated for half an hour or one hour

without changing posture, or to lie down for two or three hours

without moving. We are being subjected to constantly changing

bodily postures because of the feelings of heat or pain that arise

in the limbs after a certain period in one position.

All This Suffering Arises

Because of the Physical Form;

In Other Words, It Is The Body That Is Inflicting Suffering.

Thus, we may reflect further that if the body were a self

regulating, empowering entity, it would not impose thesesufferings on itself, and it should be possible for the body to

direct itself; 'let this body be healthy and disease free'. It would

then be possible for the body to take control. But that, as we all

know, is not the case.

ATTACHMENT TO THE SELF CONCEPT

More so at present times than ever before, people, especially

those who are powerful and bestowed with material wealth,

hold on to the belief that there is an individual soul, a living

entity which lasts for the duration of the life span and even

beyond. Others, however, believe that the individual soul

remains undestroyed after death, taking on life in new bodies,

never perishing.


25/151

25

Some have the concept that the body of a being is made up of

two parts; the gross body and the subtle body. At the end of

each existence, when death ensues, the gross body is destroyed

but the subtle body departs from it to enter into a new body.Thus, the subtle body remains eternal and never perishes.

There are also many who believe in the existence of a soul or a

living entity. They believe that at the moment of death, life

departs via the nose or mouth. When conception takes place in

the womb, life enters through the mother's nose, her mouth or

her abdomen. And from birth to death, the life principle

remains steadfastly in the new body. All these views relate to a

belief in the existence of a soul, a living entity.

In Reality, The Blessed One Taught That

Death is The Cessation of The Psycho-Physical Process,

The Non-Arising of New Mentality and Corporeality(The Five Aggregates)

After Their Disintegration at "Death.

The arising of new consciousness in a new existence as

conditioned by the kamma of past existences is conventionally

called migration from an old existence to a new one, but in

reality, there is no soul or living entity which transmigrates

from one existence to another.

Clinging to belief in an eternal self is assuming that sentient

beings have an intrinsic, empowering self. When one assumes

the self, to be a living soul, or others to be living entities, then

one is contributing to the belief in an enduring, regulating, all

powerful self.


26/151

26

It is only when belief in the existence of a an empowering self

is discarded, and one's own and other's bodies are perceived as

merely psycho-physical phenomena, that knowledge of non-

self arises, and it is essential to develop this true knowledge.

There are different kinds of self clinging arising out of belief in

an empowering self. So long as we cling to the belief that there

is a permanent living entity or a soul, so long do we hold the

view that the body has the power to control and dictate.


27/151

27

PRACTICAL INSTRUCTIONS IN THE

CONTEMPLATION OF NON-SELF IN RELATION TO

THE BODY

The practice of Vipassana meditation allows us to recognise andrealise in its reality, the non-self and uncontrollable nature of

the body.

Vipassana meditation consists of contemplating the

characteristics of consciousness manifesting at the moment of

seeing, hearing, smelling, tasting, touching and thinking. For

new meditators, however, it is hard to take note of each and

every instance of sensory activity. They must start their practice

with only a few of the most prominent objects of sensation.

Thus, while sitting, the meditator may

concentrate on the nature of stiffness and

resistance felt in the body and note it as"sitting, sitting". He can further combine with

the noting of touching at any point where

the sense of touching is noted; "sitting,

touching", "sitting, touching".

However, the rising and falling of the abdomen is the primary

object of meditation. Thus, one should heedfully note; "rising"

as the abdomen rises, and "falling" as it falls. With practise, one

will begin to distinctly observe the phenomena of stiffening,

resisting, distending, relaxing, and moving which take place in

the abdomen.

Thus, the nature of physical and mental phenomena should be

comprehended by observing their characteristics.


28/151

28

However, this exercise of noting the rising and falling alone is

not all that has to be done in Vipassana meditation.

While noting the rising and falling of the abdomen, anythoughts that may occur must also be noted. When feeling stiff,

hot, cold or painful, the meditator has to note these sensations

as they arise. When he bends or stretches his arms

or legs, these movements should also be noted.

As he rises from the sitting position, the change of

posture should be accompanied by heedful noting.

While walking, every motion involved in each step

has to be noted as "rising, stepping forward,

dropping".

When concentration strengthens, it will be possible to observe

and note more physical activities, even the opening andshutting of the eyelids will be possible to be observed and

noted.

When there is nothing particular to note, the meditator's

attention should revert to the rising and falling movements of

the abdomen.

While thus occupied in the noting of rising, falling, sitting and

touching as they occur, the desire may arise in the meditator to

change postures in order to relieve the pain and sensations of

heat which are developing in his arms and legs. The meditator

should take note of these desires as they arise but should

remain still, not immediately yielding to the temptation to

stretch the limbs. He should put up with the discomfort as long

as he can.


29/151

29

If the desire to stretch arises once again, he should take note of

it as before without changing posture. Only when the pain

becomes unbearable should he slowly stretch out his arms and

legs, at the same time noting these actions carefully as"stretching, stretching".

During each session of meditation, frequent changes of

posture become necessary due to the discomfort of aches and

pains. With this repeated adjusting of posture, the oppressive

nature of the physical body becomes apparent.

Despite the meditator's inclination to remain still,

quietly seated, without changing position for one or two hours,

it becomes evident that he cannot do so.

Then realisation comes that

the body with its constant stressesis not an empowering self, a soul or a living entity,

but mere physical phenomena occurring in accordance

with conditions.

This realisation is knowledge of non-self.

One cannot remain very long either seated, lying down or

standing. Thus realisation comes too that the body never

satisfy our true wants and needs but is in fact

unmanageable. Thus, being uncontrollable and

unpredictable, it is neither an empowering self nor a core

entity within the material body, but a mere physical

phenomenon that is arising in accordance with its own

conditions. This realisation is also knowledge of non-self.


30/151

30

Again, being repeatedly disturbed

by

having to answer the calls of nature,it becomes apparent that the body is stressful, unmanageable,

not amenable to one's will.

With this reflection,

one realises that the material body is

subject to conditioning and is thus not an empowering self.

While contemplating on the behavior of the physical form,

its true stressful nature is exposed

when bodily filth such as

nasal mucus, saliva, phlegm, tears and sweat

ooze out of the body.

One cannot maintain cleanliness as one desires

because of this nature of the body.It is, therefore, obvious

that I

do not decide or manage bodily functions and is thus

not a controlling or empowering self.

In addition, the body suffers from hunger, thirst, old age and

diseases. These conditions are obvious truths, but to a casual

observer, there is a likelihood of the notion arising that such

conditions are the doings of an empowering self within.

It is only through heedful noting

that the body is exposed as mere physical phenomenaarising subject to conditions,

thus, not an empowering self

or a living entity.


31/151

31

Thus, in the course of heedfully noting all body actions

and perceiving how it afflicts; how it is unmanageable

and ungovernable, the realisation arises through personalexperience: "Although the physical form of this body

together with its feelings and sensations appear to be an

all powerful, controlling self, but because it is the source

of pain and suffering, it is really neither my self nor my

inner core.

As it is not amenable to my will, it is unmanageable, thus, it

is not an empowering entity within me. I have been mistaken

all along in taking it to be my self. This is true knowledge

through the contemplation of non-self.

MATERIAL FORM SIMILAR TO FOAM

Material form is similar to foam awashed along coastlines, by

the side of ponds and beaches of waterways. They are just air

bubbles entrapped in

droplets of water. These

bubbles cling together to

form foamy scum the size of

a mans fist, a human head,

the size of a man or even of a

bigger proportion. Casually

seen, a big mass of foam may

appear to be of substance,

but on closer scrutiny, it

turns out to be insubstantial,constantly breaking up and

of no use for any purpose.


32/151

32

Likewise, the human body, complete with head,

trunk, hands and feet, in male or female form,

appears to be a substantial mass. It seems

permanent, it looks beautiful, seemingly a livingentity. But when subjected to bare analysis, the

body turns out to be just like a mass of foam;

insubstantial, a mere conglomeration of thirty-

two unclean parts such as head-hairs, body-hairs,

nails, teeth, skin, flesh, muscles, and bones.

On further detailed analysis, it is found to be a

conglomeration of minute subatomic particles,

invisible to the naked eye. It may be likened to

a big pile of sand made up of minute individual

sand particles.

Alternatively, we may take the example of flour consisting ofminute individual grains of rice or wheat powder. When soaked

with water it turns into dough, a substantial mass which can be

made quite big by using large amounts of flour. This substantial

dough may be shaped into a figure of a man of massive size but

it is not one solid mass, it is a conglomeration of fine grains of

rice or wheat powder.

Similarly, the body is not one solid mass but made up of small

particles of matter massed together in one big heap; and similar

to the mass of foam, it is devoid of inner substance.

THE MATERIAL BODY

There is neither a permanent core, nor a beautiful substance,

nor a living entity constituting an empowering self within the

material body.


33/151

33

The visible material qualities form apart of the body. Remove

those visible qualities and the body will become devoid of shape

and form.

The extended earth element forms that part of the body which

makes up the mass and physicality of the body.

The elements ofheat or cold and motion form the other parts

of the body. Remove these three elements and the human body

which can be seen and felt will no longer exist.

The elements ofwater and air forms part of the material body

and without these parts, there is no human body.

The human body sees because it has the sensory organ of eye; it

hears because of the sensory organ of ear; it cognises smells

because of the sensory organ of nose; it tastes because of thesensory organ of tongue; and it receives the sensation of touch

because of the sensory organ of the skin.

All these different aggregates are conditioned to be one to

assume the form and shape of a human body, and enable the

human body to function. Without them, the human body

would not be able to function as a human being and cannot

exist as such. These sensitive material qualities, such as eye and

visual objects, do not exist permanently, they are always arising

and disappearing, the new replacing the old.

Thus, this body is like a mass of foam, a conglomeration of

insubstantial material qualities; remove the different parts and

the human material form is non-existence. Thus, the human

form is not what we have conceived it to be.


34/151

34

During Vipassana meditation, one should contemplate on the

phenomenon arising, without judging and analysing its

appearance. During walking, the material qualities of extension

andmotion are most prominent.

The Blessed One had taught to note the

reality of the moment; thus, know that

you are standing when you are standing;

which is to say, note the reality of the

moment. When walking thus, note;

walking, walking, when going

someplace; note; going, going; that is

to say be aware of the moment as it

arises.

When seeing body and material parts, it should be noted as

"seeing, seeing", when conscious of odours; "smelling, smelling", when limbs are moved and stretched, "stretching, stretching",

"moving", "changing".

Carefully noting in this way, the

concentration gets stronger and the

meditator realises that an act of going

consists of a mental desire to go, followed

by physical motion.

Acts of standing and sitting are made up of

desire to stand or sit followed by a series of

motions; likewise with bending, stretching and changing

postures.


35/151

35

In an act of seeing, there is eye consciousness and visual object;

in smelling, nose consciousness and object of the odour. Each

phenomenon is seen to arise for the moment, only to disappear.

The limbs, hands and feet, the head andthe shape of the body are no longer felt

and recognised as such. They appear

merely as recurrent physical processes,

incessantly arising and disappearing. At

that stage, the meditator comes to the

realisation through reflections and contemplations how the

body is like a mass of foam.

On one occasion, a certain bhikkhu, after taking a subject of

meditation from the Blessed One, went to the forest. Although

he tried hard he made little progress in his meditation; so he

decided to go back to the Blessed One for further instruction.

On his way back he saw a mirage, which, after all, was only anillusive appearance of a sheet of water. At that instant, he came

to realise that the body also was insubstantial like a mirage.

Thus keeping his mind on the insubstantiality of the body he

came to the bank of the river Aciravati. While sitting under a

tree close to the river, seeing big froth breaking up, he realised

the impermanent nature of the body.

Thus, he realised that the body is impermanent like froth and

insubstantial like a mirage.

The Blessed One said: One who knows that this body is

impermanent like froth, and comprehends that it is

insubstantial like a mirage, will cut the rounds of rebirth and

pass out of sight of the King of Death.


36/151

36

THE ELEVEN-FOLD CONTEMPLATION ON FORM

[Past, Present and Future; Internal and External; Coarse and

Fine; Inferior and Superior; Far and Near Forms].

The meditator, practising diligently knows the characteristics of

impermanence, suffering and not self in the rising and

disappearing of phenomena as they appear. The meditator who

knows thus, can deduce from personal experience that Forms

of the Past have not reached the Present and that presently

occurring Forms will not reach the Future; they perish at the

moment of coming into existence and are therefore

impermanent. Thus, being in a state of impermanence and not

in control is not indicative of an entity or an empowering self.

The meditator continues to contemplate as follows:

CONTEMPLATING PAST, PRESENT AND FUTURE

FORMSMaterial Forms arising in the Past, at the moment of their last

rising did not reach the stage of falling away, and at the

moment of falling away they did not reach the stage of rising,

they disappeared at the moment of their rising and falling away.

They are therefore, impermanent and unmanageable and due

to their impermanent and unmanageable natures, Material

Forms do not possess empowering selves, as believed.

The last Material Form at the time of last seeing and hearing

did not reach the Present moment of seeing and hearing; it is

therefore impermanent, distressful, not an empowering self.

Material Form rising in the Present moment does not reach the

stage of Passing away; the Presently Passing away Material Form

does not reach the stage of rising.


37/151

37

They disappear even while rising and passing away and are

therefore impermanent, distressful, not an independent

empowering self.

The Material Forms at the Present moment of seeing and

hearing do not reach the next moment of seeing and hearing.

They pass away even while seeing and hearing. They are,

therefore, impermanent, distressing, and are not possessed of

any empowering selves.

Reflecting on behaviour of Material Forms in the Past and the

Present; thus, Future Material Forms at the moment of their

rising and passing away will not reach the next Future moments

of rising and passing away. They will Pass away at the respective

moments of coming into being; being impermanent and a

source of distress, they do not constitute empowering selves.

CONTEMPLATING INTERNAL AND EXTERNAL

MATERIAL FORM

People imagine that when they spit, defecate or excrete, the

Material Form from inside the body gets expelled or thrown

outside the body.

When food is eaten or air is breathed in, the External Material

Forms are believed to have come into the body. Reality is that

Material Forms undergo dissolution at the moment and place

of their coming into being, and new Material Forms rise afresh

at the new place.

The meditator who is taking note perceives such Dissolution

and Cessation taking place at each place of origination.


38/151

38

It should be observed that when mindfulness and

concentration are well developed, the out-breath is seen to

break into small sections in the chest, throat and nose before it

finally makes the exit from the body. The in-breath is also seento be entering, pushing in, in a series of small sections. A

similar phenomenon is seen while drinking water, as it pushes

its way down the throat.

Therefore, Internal Material Forms do not get outside; External

Material Forms do not get inside. They cease and pass away at

the place where they come into being, and are thus

impermanent, distressful, and does not constitute empowering

selves.

CONTEMPLATION OF COARSE AND FINE MATERIAL

FORMS

People in general believed that any and all tender MaterialForms of childhood will develop to become the coarse, gross

Material Forms of adults: That any healthy, light, fine Material

Forms will change to become the unhealthy, heavy, gross

Material Forms; that any unhealthy, heavy, gross Material

Forms will develop to become healthy, light, fine, Material

Forms.

However, the meditator who is mindfully noting tactile bodies,

and contemplating their characteristics, perceives these Material

Forms breaking up into tiny bits even while being observed.

Thus perceiving, he knows that neither gross Material Forms

become fine Material Forms, nor fine Material Forms become

gross Material Forms.


39/151

39

The gross, hot or cold Material Forms do not become fine, cold

or hot Material Forms; fine, cold or hot Material Forms do not

become gross, hot or cold Material Forms. Gross, stiff,

extending, moving Material Forms do not become fine, stable,still Material Forms.

They all pass away at the moment of arising; they are thus

impermanent and being such they are void of any empowering

self.

CONTEMPLATING IN TERMS OF INFERIORITY OR

SUPERIORITY

Ordinarily, it is believed that the unhealthy, inferior Material

Forms become the healthy, superior Material Forms; the

youthful Material Forms become the Material Forms of an old

man. But the meditator who keeps track of Material Forms at

the moment of their arising perceives that any Material Formthat arises ceases and falls away as it is being noted and

therefore knows that the inferior Material Form has not

become the superior Material Form, nor does the superior one

become an inferior one.

Thus, all Material Forms have the nature of being the source of

stress and do not constitute empowering selves.

CONTEMPLATING IN TERMS OF FAR AND NEAR

To normal perception, it seems that when a man is seen

coming from afar, he has arrived with the Material Form of that

far distance. When a man goes from a near to a far distance, he

carries away the Material Form of the near distance.


40/151

40

But the meditator who is always noting corporeal and mental

phenomena knows when watching, for instance, the

phenomenon of stretching the body, that the Material Form

that stretches falls away in a series of blurring fade-outs withoutreaching any distance; when bending, the Material Form that

bends, fades away in a series of blurring fade-outs without

reaching any distance.

Perceiving thus, the meditator is convinced that the Material

Form which is near has not gone afar; the distant Material

Form has not come near. They fade away at the respective

moments of becoming and are impermanent, distressful and do

not constitute empowering selves.

While looking at a man approaching from a distance, and

noting, "seeing, seeing," we see him disappearing section by

section, part by part in a series of quick blurring fade-outs. While looking at someone leaving from nearby and noting

"seeing, seeing," the man disappears section by section, part by

part in a series of quick, blurring fade-outs.

Thus, the Material Form from a distance has not come near;

the Material Form which is near has not gone to a distance.

The old Material Form keeps on disappearing and the new

Material Form keeps on arising, giving the appearance of

someone coming from afar and someone going away.

Only the meditator who has reached an advanced stage of

Vipassana insight and whose discernment is sharp can perceive

the phenomena as they really are in this manner. Those not

advanced in insight may not perceive so clearly.


41/151

41

Again, while walking to and fro and noting raising, stepping

and dropping, raising appears separately as one stage, stepping

separately as one stage and dropping separately as another.

When insight is well developed, the movements of body and

limbs are seen as series of blurring fade outs. Perceiving thus,

the conclusion is reached that Material Forms do not reach

from one place to another; they cease and disappear at the

place they come into being. This is knowing that absolute

realities do not move over to another place; they cease and fade

away at the places they come into existence.

Therefore, Material Forms from afar do not come near;

Material Forms which are near do not go afar. They cease and

fade away at the place where they come into existence. They are,

therefore, impermanent, source of stress and thus cannot be

considered as empowering selves.

CONTEMPLATION ON IMPERMANENCE OF FORM

Vipassana meditators are mainly concerned with contemplating

happenings in the body. Phenomena happening elsewhere need

be known only conjecturally.

Thus, the meditator needs only to observe and note the

corporeal and mental phenomena happening within his body

and see their true nature with his insight knowledge. Even in

connection with the phenomena happening inside ones self,

one can only realise things in the future by inference, because

they have not yet occurred. What has occurred before cannot

be known as it really is, other than through conjecture.


42/151

42

Even with those phenomena that occur during one's life time, it

is not easy to see what really happened some years ago, some

months past or even some days previously. It is hard even to

know the absolute truth of what happened a few hours agobecause, for ordinary people, once an object is seen, heard or

touched, it is immediately attached to in terms of conventional

concepts as I, he, a woman or a man.

Only The Present should be Contemplated On in Vipassana,

that is, as Phenomena arises and are experienced;

Present Phenomenon Occurring while walking, standing,

sitting and lying, should be noted initially.

Only Those Mental and Physical Phenomena which Manifest

at The Six Sense Doors at the time an object is seen, heard,

tasted, smelt, touched or thought should be noted.

In this way, as the concentration is developed, the meditator

comes to differentiate between:

The Rising and the Noting of it;

The Disappearing and the Noting of it.

The extension, pressure and motion of the moment of rising do

not last till the moment of disappearing; they disappear at the

moments of their respective occurrence.

The distension and motion at the moment of disappearing do

not last till the next moment of rising; they disappear and cease

then and there.


43/151

43

While walking too, the extension and motion involved in the

right step do not stay on till the left step.

Similarly the material properties of the left step are notretained till the right step.

They fade away at the moment of their appearance.

The material properties of the raising moment do not last

till the moment of stepping out;

those of the stepping moment do not stay on till the

moment of dropping down;

they all fade away at their respective moments of arising.

Similarly in bending and stretching, each phenomenon

disappears at its respective moment of appearance.

When the concentration gets particularly strong, the meditator will observe, during the period of one act of bending or

stretching, the process of dissolution in very quick serial

succession happening in the same place without change of

position. The meditator realises that the nature of these

phenomena was not known before because they were not

heedfully noted.

Now that he is noting them heedfully, he perceives that: The

aggregates do not pass on from one moment to another, they

constantly perish at the very moment of their appearance.

Thus the material properties which had occurred before do not

last till the present moment; they have all perished.


44/151

44

The material properties which are manifesting now in rising,

disappearing, bending, stretching, stepping, dropping, moving

will not reach a future moment, they will fade away in the

present. The material properties of coming phenomena willalso cease at their respective moments of arising.

Therefore, all kinds of material properties are impermanent,

incessantly arising and disappearing at the moment of their

happening. The meditator realises that they are a source of

suffering; they are not empowering selves, mere phenomena

and because they are not amenable to one's control, they arise

and disappear in accordance with their own conditions. The

meditator arrives at this realisation through his experiential

observations and insight wisdom, not through hearsay or from

book knowledge.

Meditation enables us to know the true nature of things as

impermanent, suffering and that there is nothing that

constitutes empowering selves.

To know the real nature of compounded aggregates is to know

that, "surely, this is not mine". Conceit arises because of the

concept that I and all things are perceived as permanent.

When the truth of their impermanent nature is known, there is

nothing to take pride in. Seeing this is not my self' is seeing

non-self.

Failing to take note of Corporeal and Mental Phenomena

as they arise at the Six Sense Doorsand believing them to be permanent leads to the conceit:

This I am.


45/151

45

But when phenomena are perceived to last less than the blink

of an eye, when everything is seen as impermanent, conceit

cannot arise.

As long as things are conceived to be an empowering self,

there is no letting go of a self;

Only when things are seen to be Non-self,

no self clinging is possible.

Those who do not observe sensory phenomena at the moment

of their arising, believe that the material properties at the

moment of seeing linger on, to become material properties at

the moment of hearing, or vice versa, continuing from one

moment to the next.

They believe also that it is the same "I" who sees as that which

hears and touches. They believe too that the material propertiesof the past have arrived at the present, and the present ones will

continue on to the future, which is clinging to the belief in

their permanence. But the meditator who is heedfully noting

these phenomena knows:

The material properties at the moment of seeing disappear

then and there, they do not reach the moment of hearing:

The material properties at the moment of hearing disappear

then and there, they do not reach the moment of seeing.

Every act of seeing, hearing, touching and knowing is

a new arising.

This is knowing the truth of impermanence as it really is.


46/151

46

Knowing this, the meditator realises that the material

properties of the past have ceased in the past, they have not

come forward to the present: The present material properties

are always disappearing even as they are being noted, and willnot reach the future.

He knows also that material properties of the future will also

disappear at the moment of arising. He realises that any

material property does not endure even for the flick of an eyelid.

Realising thus, there is no opportunity for the arising of

clinging through craving "this is mine"; clinging through conceit,

"this I am" or clinging through wrong view as "this is my

empowering self.


47/151

47

[2] FEELING

Unpleasant Neutral Pleasant

eelings are of three kinds:

1. Unpleasant feeling.2. Neutral feeling (neither pleasant nor painful).3. Pleasant feeling.

Obviously, neutral feeling is not as much noticed as are

pleasurable and unpleasant feelings. It is pleasurable to feel the

touch of a cool breeze or cold water when the weather is hot; it

feels so cosy to be wrapped up in warm clothing when one is

cold; one feels so comfortable after stretching the limbs or

changing positions to relieve stiffness. All these comfortable

feelings, through contact with pleasant objects, are pleasurablefeelings, which sentient beings conceive to be belonging to

Me, to a Self; "I feel pleasant, I feel comfortable" and go in

pursuit of continuous pleasant feelings.

F


48/151

48

Unpleasant feelings that arise on coming into contact with

unpleasant objects, such as heat, tiredness in the limbs,

discomfort due to intense cold, and itchiness, are classified as

unpleasant sensations. These are also assumed to be belongingto Me, to an enduring Self; "I feel painful, I feel hot, I feel

itchy, I feel unpleasant". Therefore, sentient beings try hard to

avoid contact with these unpleasant objects so as to maintain

feelings of comfort and pleasure.

States of mind are conditioned by these three types of feelings.

Thus, dwelling on ordinary everyday affairs gives rise to neutral

feelings; thoughts on pleasant objects give rise to pleasant

feelings; thinking about things which cause dejection,

despondency, despair, sadness, grief, fear and so on, gives rise

to unpleasant feelings. These are the three kinds of feelings that

are related to discursive thoughts. Sentient beings identify such

feelings as originating from a ME, a SELF, or a SOUL.These are feelings that arise at the sense doors, and such

feelings should be contemplated on at the moment of their

arising so as to comprehend their true nature.

MISTAKING FEELING AS AN EMPOWERING SELF

Whenever objects are seen, heard, touched or known, they give

rise to pleasant or unpleasant feelings or in most cases a non

pleasant or unpleasant ones, as no emotions either way is felt.

When such sensations arise, there also arises identification of

those sensations as belonging to a Self, an Entity that is

able to manage and control such sensations: "I feel pleasant". "I

don't feel pleasant", or "previously I felt pleasant, but now I

dont feel pleasant", or "I feel neither pleasant nor unpleasant. I

feel indifferent".


49/151

49

Thus, there is the clinging to the belief that, on happy

occasions, it is I who enjoy pleasant things, and when faced

with difficult circumstances, it is I who suffers. Sentient

beings are able to distinguish between rejoicing and sufferingaccording to pleasant or unpleasant circumstances, whereas,

inanimate objects, are not able to do so. Such clinging has

conditioned sentient beings to assume that they are endowed

with an animating spirit, a living entity, a soul and it is this

spirit, living entity or soul which enjoys on moments of

pleasure or suffers on occasions of distress.

In reality, feeling is neither an enduring Self, a Soul nor a

living Entity, but merely a phenomenon that arises and falls

away as conditioned by circumstances.

If feelings were true controlling and empowering selves, they

would be able to self manage as desired, and they would not besources of suffering to themselves. It would also be possible

for feelings to condition themselves to remain stress free and

pleasant, in which case feelings would be regarded as

controlling and empowering Selves, Souls or living Entities.

However, meditators realised that feelings are sources of stress

and that they arise not in accordance with desires, but with

their own conditioning circumstances.

Although it is evident that feelings are stressful and

ungovernable, there are people with strong attachment to the

belief that feelings are empowering Selves, Souls or Living

Entities who, trusting in pleasurable sensations, cling to feelings

as all empowering and take delight in it. Careful consideration,

however, will reveal that moments of joy and happiness are few

compared to occasions of suffering and distress.


50/151

50

HOW FEELING CAUSES STRESS

Often, there has to be constant accommodation and

adjustment to maintain ourselves comfortably. We suffer the

discomfort of stiffness, cramp, heat and pain when we areconfined to one position for long, unless we make the necessary

adjustments in our bodily postures to relieve the pain. The

stressful nature of feeling is evident even in the eyes, which

needs constant care by blinking. Without these adjustments,

tiredness in the eyes becomes stressful.

Other organs of the body need similar accommodation. Even

with constant adjustment feeling is likely to cause severe

suffering and may lead to serious disease or even death. There

have been many cases of sick people, unable to bear their pain

and suffering any longer, seeking relief through suicide.

Physical pains and suffering are not caused entirely by feeling;the physical form also contributes its share, being the

originating source of distress.

Mental stress and suffering, on the other hand, are mental

conditions caused solely by feelings. When people we care dies,

our feelings are not pleasant. Loss of wealth and property may

produce intense mental suffering, and that may in turn result

in dangerous repercussions. Frustration and discontent owing

to failure to solve life's problems are other forms of suffering

caused by feeling.

Pleasant feelings, which are very comforting while they last, may

eventually prove to be a source of distress. When they disappear

after their brief arising, one is left with lingering memories and

yearnings.


51/151

51

One has to be constantly trying to maintain pleasant, happy

states. Thus, people go in pursuit of pleasant states even at the

risk of their lives. If they happen to use illegal and immoral

means in their pursuits, they will reap the unwholesome resultsof their unwholesome deeds. Thus, it is that apparently

pleasant sensations that also cause pain and distress.

Equanimous feelings, like pleasant feelings, produce comfort

and happiness. Like pleasant feelings, they require constant

effort to maintain, which of course entails effort and stress.

Both pleasant and neutral feelings are short-lived. Being of a

fleeting nature, these feelings require constant maintenance,

and this involves continuous striving, which is a state of stress.

People are conditioned by their feelings, they believe

erroneously, that their feelings are manageable and under their

control. They do not realise that their feelings are in fact asource of suffering for them. If there were no feelings there

would be no experience of pain or pleasure, either physically or

mentally; there would be freedom from suffering. As all forms

of feelings are conditional, it is plain that feelings are neither

empowering selves, souls nor inner entities.

HOW FEELING IS NOT MANAGEABLE

Feeling is unmanageable and not subjected to one's will. Much

as we like to believe that all sensations are subjected to our

whims and fancies, we cannot direct that they stay with us. We

take pleasure in them for a while and then they fade away,

without our say so. This indicates that we are not able to

manage or maintain a state in which pleasant and desirable

things will remain permanently as we wish.


52/151

52

When pleasant sense objects fade away, they are replaced by

undesirable objects which, of course, cause unhappiness and

suffering. That which is unmanageable cannot be regarded as

an independent entity or an empowering self. Feeling beingunmanageable is thus not an empowering self, and it is not

proper to cling to it as a self or enduring entity. Thus, as

feelings tend to distress and cause suffering in every existence,

they cannot be regarded as empowering selves or the inner

cores of existence.

Unpleasant feelings cannot be prevented from arising, they

arise of their own accord. Even though we do not wish for

mental distress, they make their appearances all the same. This

goes to demonstrate the uncontrollable nature of feelings.

Living beings have to contend with feelings which they cannot

control, and hence, feelings cannot be conceived as

empowering selves or unique inner cores.

Feelings which are felt in one's own body tend to be stressful

and cannot be disciplined as to ones wish. Hence it is very

clear that feelings can neither be taken as empowering selves,

nor unique inner cores.

Nevertheless, ordinary worldlings cling to the belief: It is I

who suffer after experiencing happiness; it is I who enjoy

after ending stress. It is not easy to completely eradicate clinging

to belief in an empowering self. The ingrained belief in feeling

as an empowering self is abandoned only through personal

realisation of its true nature, which can only be brought about

by contemplation in accordance with the practice of Vipassana

meditation and contemplation.


53/151

53

FEELING LIKENED TO A BUBBLE

Feeling is like an air bubble. When rain drops fallon the water

surface, little pockets of air become trapped in the surrounding

wall of water, forming minute bubbles. Like rain drops, feelings

too, fall and drain away instantly. Children at play produce

similar bubbles by blowing on soapy suds. The collection of

these minute bubbles forms a mass of foam. Just as foam isempty of inner core, so is feeling empty of inner core.

Feeling, the experience of sensations, is likened to bubbles

because of its nature of incessant arising and disappearing. This

is in conformity with what meditators experience, however

others do not hold similar view; they hold the view that all

objects, pleasant, unpleasant or neutral stay on and continue to

remain in a permanent state of being.

The ordinary person's view, on looking long at a beautiful

object, is that the pleasant sight remains. When an unpleasant

sight has been seen for some time, they also see it as long lasting.

Neutral objects, neither pleasant nor unpleasant, are also

thought to last long, to remain permanently.


54/151

54

They believe that all phenomena arising from the six sense

doors are enduring, that they remain for long periods and are

dependable and permanent.

Thus, non practitioners view of feeling is not quite what it

really is; they do not view feeling as psycho-physical process

arising and just as quickly disappearing, impermanent and

undependable. To personally realise this truth, one must

constantly observe the psycho-physical process rising and falling

within the body.

While ardently observing the psycho-physical process, the

meditator notes that whatever feelings that arise, either pleasant,

unpleasant or neutral has their origin at the six sense doors. All

such feelings arise and disappear in due course.

They come and go in their billions in the snap of two fingers.Observing and noting these phenomena, and realising the

reality of their rising and disappearing, the meditator's

perception will develop to deeper stages of Vipassana insights.

The passing away of painful feeling is especially vivid. When the

arising pain is observed as "pain, pain", it is seen to disappear

with each noting. At this stage of insight, painful feelings are

more vivid and frequently noticed. At each noting, the pain

from each place of observation disappears, now from one place,

then arising and disappearing from another, as if instantly

erased. Thus, for the meditator whose concentration is well

developed, a pleasant sight is no more as soon as it is noted.

But since there is eye and visual object, the sight is seen again.

Every time it is seen, it is noted and just as quick, it falls away.


55/151

55

The same process takes place with unpleasant objects and

neither pleasant nor unpleasant objects. Disappearance of

pleasant, unpleasant and neither pleasant nor unpleasant

sensations of sound with each noting is more distinct.Sensations of smell also disappear when noted. Some are more

vivid than others; taste sensations are especially vivid.

Delicious taste keeps on disappearing and arising with each act

of noting. Pleasant, unpleasant and neither pleasant nor

unpleasant sensations of touch, too, arise and disappear when

noted in this way. Similarly, feelings of unhappiness, sorrow,

sadness, happiness and gladness, when subject to heedful

noting, will be seen to fall away quickly.

Thus, feelings are just like bubbles, ephemeral and

untrustworthy; impermanent, suffering and do not constitute

empowering selves.

CONTEMPLATION OF FEELINGS

A meditator noting rising, falling, sitting and so on, will come

to notice in time, uncomfortable sensations such as pain,

stiffness and heat. He must acknowledge these different feelings

as they arise by noting, pain, pain, stiffness, stiffness, heat,

heat, whatever the case may be. He must not skip over or

neglect noting such psycho-physical phenomena.

During the initial period when concentration is not yet

developed, these distressing sensations may increase in intensity;

the meditator must bear with the pain and discomfort as long

as possible and keep on noting the sensations as they arise.


56/151

56

As his concentration gets developed and insights mature, the

discomforting sensations will gradually lose their intensity and

disappear. However, prior to the advent of a developed and

mature concentration, the meditator realises that painfulsensations in one place tend to disappear only to arise in

another form at another site.

When this new sensation is heedfully noted, it disappears to be

replaced in turn by another form of sensation in yet another

place.

When other distressing feelings are observed repeatedly,

appearing and disappearing in this manner for a considerable

time, realisation comes to the meditator that unpleasant

feeling arises of its own, is stressful and cannot be prevented

from arising; it is uncontrollable. On further reflection, he

realises that; the I cannot control or dictate the rising andfalling of the sensations; thus, he comes to realise that there is

no empowering self, living entity or soul within.

The meditator who has observed the rising and disappearing of

unpleasant feeling in the course of contemplation recalls the

stressful nature of feeling while it lasted; he knows that feeling

has disappeared not because of his wishing for it, nor in

obedience to his commands, but as a result of arising

conditions.

Feeling is truly ungovernable. Thus, the meditator realises that

feeling, whether pleasant or painful, is a natural process,

conditional arising as and when. It does not constitute an

empowering self or inner core.


57/151

57

Furthermore, the incessant arising and disappearing of feeling

as it is being noted also establishes the fact that feeling has the

nature of non-enduring, they never last. This is the true

knowledge of non-self.

Further, when the meditator reaches the stage of knowledge of

the arising and disappearing of compounded things, he notices

that his meditation practice of noting phenomena is proceeding

with ease and comfort unaccompanied by pain or suffering.

This is manifestation of an especially pleasant feeling, which

cannot be maintained for long, however much the meditator

wishes it.

When his concentration wanes and becomes weakened, that

pleasant feeling falls away and may not arise again in spite of his

yearning for it. Then it dawns upon him that feeling is not

subjected to one's will and is ungovernable, and so it is not anempowering self or inner core.

The meditator then realises through personal experience the

non-self and non-enduring nature of feeling. He also sees

vividly the non-substantial and non-self nature of feeling

because of its dissolution on each occasion of noting.

In the initial stages of meditation, the meditator suffers from

physical pain of stiffness, itching or heat. Occasionally, he

suffers the mental distress of disappointment, dejection, fear or

repugnance. He should keep on noting these unpleasant

feelings. He will come to know that while unpleasant feelings

are manifesting, pleasant sensations do not arise.


58/151

58

On some occasions, however, the meditator experiences very

pleasant sensations in the course of meditation, both physical

and mental. When he thinks of happy incidents, for instance,

happy feelings are evoked. He should keep on noting thepleasant feelings as they arise. He will come to know then that

while pleasant feelings are manifesting, unpleasant sensations

do not arise.

On the whole, however, the meditator is mostly engaged in

noting the origination and dissolution of ordinary corporeal

and mental processes, such as the rise and fall of the abdomen,

which excite neither painful nor pleasant sensations. When the

sensation is not vividly pleasant or painful, attention should be

directed on the body or on whichever mental state is prominent.

While thus heedfully observing feelings, the pleasant or painful

feelings will be perceived clearly, arising recurrently anddisappearing in the next moment, like falling raindrops.

Just like external raindrops, the inner "raindrops" appear as if

they have fallen on the body from an external source. When

these incessantly arising and disappearing phenomena are

clearly seen, realisation comes to the meditator that these

feelings are impermanent, insubstantial and imperfect; they do

not constitute empowering selves.

As a consequence of such realisation, there develops the sense

of weariness and dispassion towards feelings.


59/151

59

ELEVEN-FOLD CONTEMPLATION ON FEELING

All feelings, whether past, future or present, internal or external,

gross or fine, inferior or superior, far or near, should be seen

with one's own knowledge, as they truly are, thus: 'this is notmine, this I am not, this is not my self.

We should also contemplate feelings pertaining to the eleven

factors enumerated above, so as to realise their impermanent,

distressful and non-self characteristics.

Here, past feelings means the sensations experienced in

previous existences as well as those experienced days, months or

years ago in this very life. There are also those experienced in

the earlier part of today. Of these, it is obvious that the feelings

of past existences have all ceased to exist. But to those with

strong attachment to an empowering self, this will not be so

obvious: they hold to the view that the self that experiencedthe sensations of previous existences continues to experience

them now.

In their view, all the sensations of earlier times in the present

existence have not perished and ceased. They believe that the

self that had enjoyed sensations before is still enjoying them

now.

FEELING OF THE PAST, PRESENT AND FUTURE

If unpleasant feelings such as stiffness, heat, or pain appear

while contemplating the rising and falling of the abdomen, the

meditator takes note of them. When thus noted, the

Date post:	30-May-2018
Category:	Documents
Upload:	yokkee-leong
View:	222 times
Download:	0 times

On Selflessness

Documents