How to Note the Pleasant Sensation

The discourse will now go on to how to note the pleasant sensation and how to abandon greed that dwells in pleasant sensation.

By saying greed (rāgānusaya) dwells in pleasant sensation, it is meant that if pleasant sensation develops in one’s body-aggregates and if it is not known how to note or if it is not noted even though one knows how to note, then greed of repeated-pleasant-attachment is developed.

These developments of repeated-pleasant-attachment have to be named as dwelling. The greed that comes to dwell shall be abandoned.

Motto;

When pleasant sensation dwells,

Greed is the one

Actually to be abandoned.

The pleasant sensation usually arises at the tender stage of the Knowledge of Arising and Passing Away (Udayabbaya-nana). When the meditatior attain the tender stage of Udayabbaya-nana, the lightness, pliancy, tranquility and pleasantness are experienced both in body (kāya) and mind (citta).

As vipassanā joy and happiness are being experienced, which cannot be enjoyed even by the ordinary celestial, not to mention the ordinary human beings, delight and charm attached upon the pleasant sensation, that is greed, used to arise repeatedly.

In order to abandon this greed, the pleasant sensation shall be contemplated in such a way that it can be thought of as suffering (dukkha). The Exalted One taught that when pleasant sensation arises in one’s body-aggregates, it shall be contemplated as dukkha.

Motto:

If pleasant (sensation) arises,

To comprehend it is dukkha,

Contemplation shall actually be done.

People who attain the stage of the Knowledge of Arising and Passing Away (Udayabbaya-nana) experience the pleasant sensation of comfort in body and comfort in mind.

In these pleasant sensations, if the comfort in body is apparent, it shall be noted as ‘comfort in body’, ‘comfort in body’.

If the happiness in mind is apparent, it shall be noted as ‘happy in mind’, ‘happy in mind’.

When the insight knowledge gets powerful and if pleasantness is noted, it is experienced that pleasantness keeps on disappearing after each appearance.

Appearance if ‘arising’ and disappearance is ‘passing away’.

On noting successively and when the insight knowledge gets more powerful by another stage, the arisings and passing away are happening so fast that they are seen to be oppressive and reflection occurs in the mind as suffering (dukkha).

Thus, on being reflected as dukkha, the purpose of abandoning lobha (rāgānusaya) that dwells in pleasant sensation is achieved.

As the purpose of abandoning is achieved, the progress of insight shall significantly be experienced.

In accord with one’s own perfection (paramatta), the noble dhamma shall be realized. The discourse on how to abandon lobha (rāgānusaya) that dwells in pleasant sensation is fairly complete now.

The discourse will now go on to how to abandon moha (avijjā nusaya) that dwells in the neutral sensation and how to note the neutral sensation.

In saying ‘moha (avijjā nusaya) dwells in neutral sensation’, experiencing of neutral sensation becomes more apparent when the meditators attained the Knowledge of Equanimity.

When the knowledge of impermanence (anicca) is developed, the purpose of abandoning moha (avijjā nusaya) that dwells in the neutral sensation is achieved. It is like darkness disappearing when the rays of the sun appear.

Progress of insight shall be achieved successively. In accord with one’s perfection (paramatta), the noble dhamma shall also be realized.

Venerable U Kundalābhivaṁsa, Saddammaramsi Meditation Centre

Development of the Analytical Knowledge of Mind and Matter

It can be known and concluded personally that two stages of knowledge in the series of insight have been attained on being able to note the intention to bend and intention to straighten-up.

The intention to bend and the intention to straighten-up are conscious of the object and so are of the nature of mind.

The bodily action of bending and the bodily action of straightening-up are not conscious of the object and so are of the nature of matter.

Bending and straightening-up processes are done by the pair, the nature of mind and the nature of matter.

There is no “I” but only mind and matter, the pair, exist.

Thus, perceiving by discerning the nature of mind and matter constitutes the Analytical Knowledge of Mind and Matter (Nāma-rūpa-pariccheda-ñāṇa)

Venerable U Kundalābhivaṁsa

Saddammaramsi Meditation Centre

Seven Suitabilities (sappāya)

Practising vipassanā meditation by taking Seven Suitabilities (sappāya) as support, namely, suitable monastery, suitable resort for alms-round, suitable conversation, suitable individual, suitable nourishing food (āhāra bhojana), suitable climate (utu), and suitable posture (iriyāpatha) – is a way of sharpening the controlling faculties and having progress of insight.

Motto:

The ‘Suitabitities,’

Seven in number,

Shall properly be taken as support.

A suitable monastery means that Meditators practicing with the aim of realizing the noble dhamma of path (magga), fruition (phala) and nibbāna shall practice by dwelling, and taking as support, at a monastery endowed with the following five qualities.

(1) The meditation monastery shall be a place, which is neither too far nor too close to one’s place of living.

(2) The monastery shall be a place of quietude and seclusion.

(3) The monastery shall be a place that has little disturbance from gad-flies, mosquitos and flies.

(4) The monastery shall be a place, where requisites such as clothing; alms-food and medicine are easily available.

(5) The monastery shall be a place, which is able to provide a good meditation teacher, who can give instructions for the perception of dhamma.

It means that meditators, who reside and practice at such a monastery, fully endowed with these five qualities, shall experience dhamma, have progress of insight and realize the noble dhamma quickly.

A suitable resort for alms-round means that practicing monks who have to collect alms-food for consumption shall need to collect alms-food for consumption shall need the alms donating area or the resort, which is neither too far nor too close and where suitable food (bojana) is available. Practising shall be done by relying on that suitable resort for support.

A suitable conversation means that the topic of conversation shall only be from the ten subjects mentioned below:

- Few wants,

- Contentment,

- Seclusion or staying away from company,

- Approaching q quiet place for contemplation,

- Practicing with earnest effort.

- Guarding of sīla securely,

- Concentration,

- Knowledge of path, the vipassanā knowledge,

- Liberation (vimutti), the fruition nibbāna, and

- Reviewing Knowledge also known as Vimutti-ñāṇa-dassana.

Suitable individual means living and practicing with meditation colleagues like oneself, who contemplate with continuous notings without getting engaged in conversation.

Suitable nourishing food (āhāra-bhojana) means taking food, that gives a balanced diet and which will not cause discomfort, but is easily digestible.

Realization of Dhamma by sixty Monks only when the Diet is Balanced.

There were some monks residing and practicing dhamma at the monastery where Matikamata took refuge. Dhamma was not realized until Matikamata donated a suitable balanced diet as alms-food.

Only on having suitably balanced alms-food did they realize noble dhamma up to the stage of becoming Arahants.

That is why meditators must take suitable nutriments.

Suitable climate (utu) means that meditation shall be practiced by choosing time and place when and where the warmth and cold are balanced.

People living in places having moderate climate cannot develop concentration if meditation is going to be practiced at cool places in cold weather and in dry zone in hot weather, because they have too bear the effect of extreme weather.

It will result in waste of time, and physical weariness.

Therefore, meditation shall be practiced by choosing a place and time, where and when the warmth and cold are balanced.

Suitable posture (iriyāpatha) means that by reflecting, which posture among the four, namely, walking, standing, sitting and lying down postures, is condusive towards the development of stronger concentration in contemplation, one shall note in the posture thus considered most condusive, while taking more time in that posture to develop stronger concentration.

Venerable U Kundalābhivaṁsa

Saddammaramsi Meditation Centre

Practical Insight Meditation

It is a truism to say that nobody likes suffering and everybody seeks happiness.

In this world of ours, human beings are making all possible efforts for prevention and alleviation of suffering, and enjoyment of happiness.

But nevertheless, their efforts are mainly directed to the physical well-being by material means. Happiness is, after all, conditioned by attitudes of mind, and yet only a few persons give real thought to mental development, fewer still who practice mind training in earnest.

To illustrate this point, attention may be drawn to the commonplace habits of cleaning and tidying up one’s body, the endless pursuits of food, clothing and shelter, and the tremendous technological progress achieved for raising the material standard of living, for improving the means of transport and communications, and for prevention and cure of diseases and ailments.

All these strivings are, in the main, concerned with the care and nourishment of the body. It must be recognized that they are essential.

However, these human efforts and achievements cannot possibly bring about the alleviation or eradication of suffering associated with old age and disease, domestic infelicity and economic troubles, in short, with nonsatisfaction of wants and desires.

Sufferings of this nature are not overcome by material means; they can be overcome only by mind training and mental development.

Then, it becomes clear that the right way must be sought for training, stabilizing and purifying the mind.

This way is found in the Mahā Satipaṭṭhāna Sutra, a well-known discourse of the Buddha.

If you sincerely desire to develop contemplation and attain insight in this your present life, you must give up worldly thoughts and actions during training. This course of action is for the purification of conduct, the essential preliminary step towards the proper development of contemplation.

To begin training, take the sitting posture with legs crossed. You might feel more comfortable if the legs are not interlocked but evenly placed on the ground, without pressing one against the other.

If you find that sitting on the floor interferes with contemplation, then obtain a more comfortable way of sitting.

Now proceed with each exercise in contemplation as described.

Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to know the movements of rising and falling of this organ. If these movements are not clear to you in the beginning, then place both hands on the abdomen to feel these rising and falling movements.

After a short time, the upward movement of exhalation will become clear.

Then make a mental note, rising for the upward movement, falling for the downward movement.

Your mental note of each movement must be made while it occurs.

From this exercise you learn the actual manner of the upward and downward movements of the abdomen. What you actually perceive is the bodily sensation of pressure caused by the heaving movement of the abdomen.

So do not dwell on the form of the abdomen but proceed with the exercise.

For the beginner it is a very effective method of developing the faculties of attention, concentration of mind and insight in contemplation. As practice increases, the manner of movement will be clearer. The ability to know each successive occurrence of the mental and physical processes at each of the six sense organs is acquired only when insight contemplation is fully developed.

Since you are a beginner whose attentiveness and power of concentration are still weak, you may find it difficult to keep the mind on each successive rising movement and falling movement as it occurs.

In view of this difficulty, you may be inclined to think: “I just don’t know how to keep my mind on each of these movements.”

Then simply remember that this is a learning process. The rising and falling movements of the abdomen are always present, and therefore there is no need to look for them.

Actually, it is easy for a beginner to keep his or her mind on these two simple movements.

Continue with this exercise in full awareness of the abdomen’s rising and falling movements. Never verbally repeat the words rising, falling, and do not think of rising and falling as words.

Be aware only of the actual process of the rising and falling movement of the abdomen.

Avoid deep or rapid breathing for the purpose of making the abdominal movements more distinct, because this procedure causes fatigue that interferes with the practice.

Just be totally aware of the movements of rising and falling as they occur in the course of normal breathing.

While occupied with the exercise of observing each of the abdominal movements, other mental activities may occur between the noting of each rising and falling.

Thoughts or other mental functions, such as intentions, ideas, imaginings, are likely to occur between each mental note of rising and falling. They cannot be disregarded.

A mental note must be made of each as it occurs.

If you imagine something, you must know that you have done so and make a mental note imagining.

If you simply think of something, mentally note thinking.

If you reflect, reflecting. If you intend to do something, intending. When the mind wanders from the object of meditation which is the rising and falling of the abdomen, mentally note wandering. Should you imagine you are going to a certain place, mentally note going. When you arrive, arriving. When, in your thoughts, you meet a person, note meeting. Should you speak to him or her, speaking. If you imaginatively argue with that person, arguing. If you envision and imagine s light or color, be sure to note seeing.

A mental vision must be noted on each occurrence of its appearance until it passes away.

After its disappearance, continue with the Basic Exercise One by knowing, by being fully aware of each movement of the rising and falling abdomen.

It has been emphasized during this brief outline of the training that you must contemplate on each mental occurrence good or bad, on each bodily movement large or small, on every sensation (bodily or mental feeling) pleasant or unpleasant, and so on.

If, during the course of training, occasions arise when there is nothing special to contemplate upon, be fully occupied with attention to the rising and falling of the abdomen.

When you have to attend to any kind of activity that necessitates walking, then, in complete awareness, each step should be briefly noted as walking, walking or left, right. But when you are taking a walking exercise, contemplate each step in three sections, up, forward, down.

The student who thus dedicates himself to the training during day and night, will be able in not too long a time to develop concentration to the initial stage of the fourth degree of insight (knowledge of arising and passing away) and onward to higher stages of insight meditation (vipassanā-bhāvanā).

Credit to: The Venerable Mahāsī Sayādaw Agga Mahā Paṇḑita

Purpose of Practising Kammaṭṭhāna Meditation

Why should kammaṭṭhāna meditation be practiced?

Kammaṭṭhāna meditation should be practiced so as to reach Nibbāna, thereby escaping from all kinds of misery, such as old age, death, etc.

To amplify this statement, it may be explained that undoubtedly all beings wish to live always in happiness without getting old and sick and suffering death, and also without suffering from other kinds of dukkha (such as pain, grief and misery).

Nevertheless, it does not happen that way, much as we may wish to be so.

In any life existence old age is inevitable. Sickness is unavoidable. And because of all sorts of dangers and tribulations which one is bound to come across in his life-time, anxiety, sorrow and lamentation would take place. And weep we must.

So, also, physical sufferings and discomforts, mental pains and sufferings are sure to be met with often.

Finally, one of the worst sufferings that can cause death takes place and after becoming unbearable, death will follow.

Death is, however, not an end. Persons who are not yet free from craving for life existence will again be reborn in the next existence.

Then, the new existence will similarly bring about old age, disease and death.

In this way, all beings will invariably meet with the same undesirable fate, misery and sufferings in one life existence after another.

Such being the case, if the root cause of this state of affairs is analysed, it is because of the continuum of life existences, sufferings such as old age and death do take place.

Otherwise, these kinds of misery and suffering will not surely be confronted with.

Therefore, if old age, death and other sufferings are to be completely avoided or overcome, practical meditation exercise must be done.

This will prevent the new existence from coming into being.

The new existence is the result of taṇhā or cravings for the present existence. The particular mood or bent of mind which manifests and clings on in one’s last conscious moment before death in his previous life existence, brings forth new mind consciousness (viññāṇa) thereby conditioning a fresh one in another birth.

If it does not so happen, there will be no rebirth.

Hence, if new existence is undesirable, one should practice meditation diligently with a view to extinguishing bhava taṇhā, attachment to life existence.

This bhava taṇhā is merely caused by ignorance or lack of apprehension of the faults or imperfections of rūpa and nāma concerning life existence and also of the fact that Nibbāna far surpasses this very life existence composed of matter and mind.

If Nibbāna is really appreciated through clear perception of the fault of rūpa and nāma, the bhava taṇhā cannot possibly arise.

If complete emancipation from taṇhā which clings to bhava is desirable, it is essential to presently achieve Nibbāna after realizing the faults of rūpa - nāma concerning existence.

Such realization can be fully accomplished only by practicing kammaṭṭhāna meditation.

Hence, if it is desired to get rid of the miseries of old age, sickness and death through Nibbāna, kammaṭṭhāna meditation should be practiced for the attainment Nibbāna.

Credit: Venerable Mahāsī Sayādaw

Practice By Way of “Suddha-Vipassanā-Yānika”

If a person, who has acquired the knowledge of the phenomenal nature of rūpa - nāma, anicca, dukkha and anatta as stated in the foregoing, desires to practice ‘vipassanā’, pure and simple, he should retire to a quiet place and seat himself cross-legged or in any convenient manner so as to enable him to sit for a long time, with body erect, and then contemplate by fixing his attention on the physical and mental phenomena, i.e. ‘upādānakkhandha’ or the Five Aggregates. These phenomena should be continuously contemplated and noted on every occasion of their arising in the body.

‘Upādānakkhandhas’ or the Five Aggregates means the phenomena of existence which are clearly perceived at every moment of seeing, hearing, smelling, tasting, touching and arising of mind-consciousness.

At the moment of seeing, both the visual object and the eye where seeing takes place, are perceived. These two things are of the material group.

They are neither pleasurable nor ‘atta, the living soul, nor ‘self’.

However, those who fail to contemplate the phenomena on every occasion of their occurrence do not realize that “they pass away immediately and are not permanent.” Nor they realize that these incessantly arise and disappear and are therefore mere sufferings; nor do they understand that “they are neither atta nor living entity, and are anatta in the sense that they are subject to the law of cause and effect and are arising and passing away of their own accord.

For this lack of knowledge, the object which is seen and the eye, which sees are considered as things pleasurable, and hence, attachment follows.

Blinded by illusion, they become attached to life existence as ‘living substance or atta, ‘living soul’, and ‘self’.

Because of this wrong mental attitude and attachment, the known visual object and the eye are called “Rūpakkhandha”.

Furthermore, eye-consciousness (cakku-viññaṇa), feeling (vedanā), perception (saññā) of visual object, and exertion to see the visual object, mental volitional enery (saṅkhāra) are also clearly perceived at the moment of seeing.

They are merely of the mental group. They are neither pleasant nor ‘atta’ living entity; nor self, i.e. existence as an individual personality.

Yet, those who do not notice each and every arising or occurrence of these phenomena, do not understand that they are impermanent, sufferings and ‘not-self’ (anatta).

They, therefore, consider these mental and physical phenomena and the elements in consciousness as being pleasant, and are accordingly attached to them.

They also cling to them with ego with erroneous view that “It is ‘I’ who see; it is ‘I’ who feels; it is ‘I’ who perceives; it is ‘I’ who is looking fixedly.”

It is because of such pleasurable attachment arising out of false views that these mental groups are called “viññaṇa-upādānakkhandha”, “vedanā-upādānakkhandha”, “saññā-upādānakkhandha”, “saṅkhāra - upādānakkhandha”.

This is how the five upādānakkhandhas and the physical and mental phenomena become obvious at the very moment of seeing the visual object through the eye.

Similarly, the five “upādānakkhandhas” are perceived distinctly at the very moment of hearing the sound through the ear, smelling the odour through the nose, knowing the taste through the tongue, feeling the sense of touch (tactile) through the body and knowing the mental objects (consciousness) through the mind-base.

In particular, the tendencies, mental and physical – the elements in consciousness are concerned with both mind and matter (nāma and rūpa).

Though the material and mental phenomena are obviously taking place at every moment of seeing, hearing, etc., in the six spheres of senses, it is not possible for a beginner who is meditating, to contemplate or become mindful of all the occurrences in sequence as they arise.

In Vipassanā, it is essential that the most outstanding manifestation of the phenomenon in the body shall be contemplated first.

It is just like in school where easy lesson to learn is taught at the beginning of the studies.

Therefore, of the two constituents of matter (body) and mind, the more outstanding material phenomena should first be contemplated.

Among the physical or material phenomena, the tactile bhūta-rūpa which is more manifest than the objects of sense-doors (upādāna-rūpas) should be chosen as the preliminary and prime object of contemplation at the beginning of the practice.

Hence, with a view to noting the particularly outstanding bodily-contact, concentration should be made on the sitting posture of the entire body and contemplate continuously by making a mental note as sitting, sitting.

While thus contemplating, the distinct feeling of bodily contact of the haunch or leg or any part of the body will be noticed.

This feeling of bodily contact should be jointly contemplated along with sitting continuously noting as contacting, sitting, contacting, turn by turn fixing attention on the body that is sitting and on the point of bodily contact.

If this manner of contemplation as sitting, contacting is, however, found to be difficult at the start, then contemplation can be done by fixing attention on the point of contact of the in-breathing and out-breathing, and by noting as ‘contacting’ ‘contacting’. Or, else, contemplation can be carried out by fixing attention on the rising and falling of the abdomen, which is motivated by respiration.

To illustrate the manner of contemplation: firstly, the mind should be attentively riveted on the abdomen. It will then be noticed that the abdomen is rising and falling and that these movements take place in continual succession.

When contemplative attention can be easily fixed on any phenomenon as it arises, contemplation should be made noting every phenomenon of seeing, hearing, smelling, tasting, feeling of bodily contact, consciousness of thoughts and reflections as and when they arise.

A yogi who is beginner in the practice of contemplation cannot possibly perceive the extremely fast phenomena that are taking place.

A person who has just begun the practice of meditation should endeavor the practice contemplation so that he can make note of the arising phenomenon with awareness not less than once in every second.

Credit: Venerable Mahāsī Sayādaw

Mindfulness is the way to the Deathless

(Nibbāna), Unmindfulness is the way to Death”.

The purpose or goal of the practice of mindfulness meditation is to gain liberation from the round of existences (Saṃsāra). Practice is based on purity of morality or moral conduct and purity of mind or concentration.

By cultivation and repeated practice of mindfulness one perceives the impermanence, the unsatistactoriness (dukkha) and the non-self (anatta) nature of the khandhas (mind and body).

This meditation is also called Vipassanā meditation or Insight meditation Vipassanā, which literally means seeing clearly, ie seeing penetratingly with insight wisdom, the above three characteristics of the khandha aggregates.

In the Mahāsatipaṭṭhāna Sutta, the Buddha has given comprehensive instructions on the practice of Mindfulness meditation.

He began the discourse with this significant preamble: “Bhikkhus, this is the one and only way for the purification of the mind of beings for overcoming sorrow and lamentation; for the complete destruction of (physical) pain and (mental) distress; for the attainment of ariya magga and for the realization of Nibbanā.

That only way is the practice of the four methods of steadfast mindfulness satipaṭṭhāna”. By this, we are to understand that it is only through satipaṭṭhāna that one can be liberated from Samsara and realize Nibbana.

The four satipaṭṭhānas are mindfulness of the body (Kāyānupassanā), mindfulness of sensation (Vedanānupassanā), mindfulness of consciousness (Cittanupassanā) and mindfulness of the dhamma (Dhammānupassanā).

Mindfulness of the body is keeping one’s mind steadfastly on the body so as to perceive its true nature.

It consists of mindfulness of in-breathing and out-breathing (ana;ana), mindfulness of body movements and postures; having clear comprehension in one’s own actions (in eating, drinking, walking, standing, sitting, falling asleep, waking, speaking, keeping silent, defecating and urinating: consideration of repulsiveness of the primary elements which constitute the body; and contemplation of nine kinds of corpses.

Mindfulness of sensation is keeping one’s mind steadfastly on sensation, which can be pleasant or unpleasant or neither pleasant nor unpleasant.

Mindfulness of consciousness is keeping one’s mind steadfastly on consciousness and its concomitants. Thus, the meditator should mindfully note the states of consciousness (or mind); whether it is accompanied by passion (rāga) or not, whether it is accompanied by anger (dosā) or not, whether it is indolent, distracted, etc.

Mindfulness of the dhamma is keeping one’s mind steadfastly on dhamma, mental and physical phenomena.

By keeping one’s mind on the mental and physical phenomena one perceives that they are just phenomena without any entity or atta or soul.

Thus, should one meditate on the hindrances (nivāraṇas), the five aggregates, the seven factors of Englightenment (bojjhaṅgas), and the Four Ariya Truths.

One who practices mindfulness meditation should observe, at least, the five moral precepts; he may also observe the eight precepts if he wishes.

In the meditation centers in Myanmar, the meditators are required to observe the eight precepts.

Besides, the yogi’s mind should not be too tense: it should be relaxed, having no ill feeling towards anyone.

When one decides to practice meditation one should find a quiet, secluded place so that one’s mind might not be distracted.

It can be in a deep forest or under the foot of a tree or in a room in one’s own house or a meditation hall in the meditation center.

One should also choose the time for meditation, the time which will fit in with one’s work, the time when there will be the least possible disturbance or interference.

Night time, when the day’s work is done, is good time. A good meditation retreat is the best place for a beginner as he will be under close guidance of the instructor, in a place which is quiet and peaceful.

There, he will have much more time for meditation: both in the day and in the night.

Just a few words about meditation postures.

The Buddha allows four kinds of postures, walking, standing, sitting and lying down.

Sitting meditation is the most well-known and most common.

In doing this meditation one sits down cross-legged, keeping the body erect.

Then closing the eyes, the meditator sets up mindfulness, directing his mind towards the object of concentration.

One may practice all the four kinds of mindfulness meditation, kaya, vedanā, citta and dhamma, in this posture.

Walking meditation is often practiced, alternately with sitting meditation: for example, walking preceding sitting or vice versa.

In this case, one cannot keep one’s eyes closed, but one keeps them half-closed.

One does not look straight, but also, do not bend too low; and look about four or five feet ahead.

Meditation can also be done while standing or lying down, depending on the decision of the instructor or of the meditator; the main thing is for the meditator to note mindfully all the time.

In practicing mindfulness, one needs to be diligent, comprehending and steadfastly mindful so that one may attain deep concentration which would lead one to Insight development.

In the Mahāsatipaṭṭhāna Sutta we are told that the bhikkhu who keeps his mind steadfastly on the body, on sensation, on the mind and on the dhamma with diligence, comprehension and mindfulness perceives their impermanent, unsatisfactory and non-self-nature and thus keeps away covetousness and distress (domanasa) which would appear if he is not mindful.

When his concentration becomes stronger and deeper, he perceives the cause and actual appearance. The cause and actual dissolution of the physical aggregates, of sensation, of the mind or of the dhamma.

He now realizes that there is only the aggregates, of sensation, of the mind or of the dhamma.

He now realizes that there is only the aggregate of physical phenomena (without soul or atta), only sensation (without soul or atta); only the mind (without soul or atta).

Further, it becomes clear to him that mindfulness gives rise to the development of vipassanā insights and to further mindfulness stage by stage.

He is not attached to anything with craving and wrong view, he no longer clings to any of the khandhas, that are continuously deteriorating.

Thus, the bhikkhu practices the four Methods of Mindfulness.

It may here be noted that towards the end of his discourse, the “Mahāsatipaṭṭhāna Sutta” the Buddha has said to this effect, that – “Whosoever practices these four methods of mindfulness in this manner for seven years,… for six years,… for five years,… for four years,… for three years,… for two years,… for one year… or, whosoever practices these four methods of mindfulness in this manner for seven months,… for six months,… for five months,… for four months,… for three months, … for two months,… for one month, … for half a month … or whosoever practices these four methods of mindfulness in this manner even only for seven days, one of two results is to be certainly expected in him: arahatship in this very existence, or if there were any trace of clinging left, the state of an Anāgāmī, Non returner to the world of sense-existence.”

In conclusion, the Buddha says: “Because of these beneficial results, I have declared (at the beginning) thus: “Bhikkhus, this is the one and only way for the purification (of the mind) of beings for overcoming sorrow and lamentation, for the complete destruction of (physical) pain and (mental) distress, for attainment of the Ariya Magga and for the realization of Nibbanā.

That only way is the practice of the four methods of steadfast Mindfulness, Satipaṭṭhāna.”

Thus, the Buddha points out to us the way to liberation from the Round of Rebirths.

Credit to: The Buddha’s Teachings on Liberation is a dissertation by U Ba Htay in collaboration with Daw Mya Tin. M.A.

Why One Should Seek Liberation

These are in short, the Buddha’s teaching on liberation. He teaches us why we, should and how we can get ourselves liberated from the round of rebirths (Saṃsāra). All these teachings are to be found in the numerous discourses on liberation he had delivered throughout his lifetime ever since his attainment of Enlightenment.

First, he explained why we should seek liberation. Why we should not be attached to and cling to our present existence and why we should not hanker after higher existences in the higher realms. He shows us the undesireableness of all existences, all conditioned phenomena. Soon after he gained Enlightement he breathed forth an exultant verse containing the words, “to be born again and again is dukkha”.

Again, in the Dhammacakkapavattana Sutta delivered to the Group of Five Ascetics, he expounded the Four Ariya Truths. Starting with the Truth of Dukkha (Suffering, unsatisfactoriness, ills-of-life, ect) He says, “Rebirth (jāti) is dukkha, and aging, sickness and death which invariably follow birth are also dukkha.

Life, indeed, is accompanied by grief, lamentation, pain, distress and despair. In fact, all the aggregates which are the objects of clinging are dukkha, etc. Besides, death itself is followed by new birth, aging and death, etc and thus, there is the prolongation of Samsara, and the vicious circle of suffering (dukkha).

In Aṅguttara Nikaya, the Buddha strongly brings out the undesirableness of existences. He says to this effect: “Just as the tiniest bit of exert, urine, saliva, pus or blood smells bad, so also is the shortest of existence bad; I have no praise for it, not even for that existence which only lasts for just a snapping of fingers”.

The Buddha further explains to us why existence is not to be desired. They are not desirable mainly because they are subject to impermanence, satisfactoriness and are non-self. He has repeatedly made us see clearly these three characteristics in our khandha aggregates (mind-and-body), and in all conditioned things all around us.

He also enjoins us that the Truth of Dukkha must be fully comprehended. So, one should take heed of the Buddha’s words and try to see the Truth of Dukkha right now. Time will surely come when one may be rudely awakened to the reality of dukkha when faced with suffering and sorrow. It may come to mind even with vengeance when an old man realizes that he is in extreme old age and close to death. The Buddha has also shown us the Source or Origin of Dukkha in his exposition of the Ariya Truthe of the Origin of Dukkha (Dukkha Samudaya Ariya Sacca).

These same facts are also revealed in the Udāna gātha and in his exposition of the Theory of Dependent Origination, Paṭiccasamuppāda and in several of his other discourses the factors that cause the arising of the mass of dukkha are none other than craving (taṇhā) and ignorance (avijjā).

Unless these two factors are eliminated one will not be able to find the way to liberation. So, one must eliminate them, or else, they will continue to generate further dukkha.

Credit to: (The Buddha’s Teachings on Liberation) A dissertation by U Ba Htay in collaboration with Daw Mya Tin. M.A.

The Way leading to Liberation

How should one destroy craving and ignorance and get oneself liberated?

The Buddha has shown us the way, and that is the Middle Way or the Path of Eight Constituents.

In the Mahacattarisaka Sutta, the Buddha shows us how these eight constituents or factors lead to the attainment of Right knowledge (Magga ñāṇa or Insight, and to liberation: he also emphasizes the fact that Right View (Samma diṭṭhi) is the most important among those factors. Here one may quote an extract from Mahacattarisaka Sutta.

“Bhikkhus, among the factors of the Ariya Path, Right View leads the way. Bhikkhus, how does Right View lead the way” Bhikkhus, in one who has Right View, there can arise Right Thinking; in one who has Right Thinking, there can arise Right Speech.

In one who has Right Speech, there can arise Right Action. In one who has Right Action, there can arise Rght Livelihood.

In one who has Right Livelihood, there can arise Right Effort.

In one who has Right Effort, there can arise Right Mindfulness. In one with Right Mindfulness, there can arise Right Concentration.

In one with Right Concentration, there can arise Right Knowledge.

In one who has Right Knowledge, there can arise Right Liberation (which means attainment of Arahattapala)”.

Thus, by means of these eight factors one may attain liberation from the Round of Existences or Rebirths (Saṃsāra). They constitute the Path leading to the Cessation of Dukkha, the realization of Nibbanā.

In the concluding passage of the Anattalakkhana Sutta the Buddha shows us the stages of development of Insight knowledge.

Credit to: (The Buddha’s Teachings on Liberation) A dissertation by U Ba Htay in collaboration with Daw Mya Tin. M.A.

The Way leading to Liberation (2)

Dhammapada verse 276.

“Your yourselves should make the effort: the Tathāgatas (Buddhas) can only show the way. Those who practice the Tranquility and Insight Meditation are freed from the bond of Māra.”

The Buddha has shown us the way and it only remains for us to diligently and comprehensively practice Insight or Mindfulness meditation as taught by the Buddha in the Mahāsatipaṭṭhāna Sutta and in many other discourses.

This practice of Insight Meditation or Mindfulness Meditation is compatible with normal routine work and can be done in one’s own home.

In fact, it is being done by many people in their own homes, after initially practicing in various meditation centres or retreats. No less an authority than the Ven. Ledi Sayādaw has also endorsed it. In his book “Ahara Dipani” he metioned that a large number of laymen of Majjhima Taik (Middle Region) attained Sotāpattiphala (the first level of Fruition) because they could practice as much as they needed and also do their routine like, farming, boating, carting, etc.

Besides, it can also be performed effectively by the elderly, the sick and even the dying. In Myanmar, one often finds elderly people practicing meditation in their own homes continuing the practice they are familiar with. As to the sick and dying, there are many instances of sick and dying bhikkhus attaining arahatship after meditating on their khandhas. Classic examples are the Ven. Vakkali, the Ven. Channa and the Ven.Phaguna.

In Gilana Sutta it is mentioned that once the Buddha went over to visit the sick bhikkhus at a sanatorium in Vesali. There, he instructed them to practice diligently and get themselves liberated in this very existence. This is a very significant point; the Buddha desires sentient beings to be liberated without much delay.

In practicing mindfulness meditation it is very important that one should be diligent, comprehending and persevering and get into the habit of it. One will then be always mindful and “mindfulness is the way to the Deathles (Nibbanā)”

Another important point is this: A dying person needs to be reminded of the good deeds he or she has done; for example, what he or she has given out of charity to any religious or social institutions, the times he or she has observed the moral precepts, the Tranquility and Insight meditation he or she might have practiced, etc.

Of course, one has to take into consideration, the intelligence of the person and the nature of work he or she has done. One can at least remind him or her to take refuge in the Triple Gems, the Buddha, the Dhamma and the Saṃgha.

In view of the fact that the Buddha himself has often mentioned death as the subject of meditation in his discourses on liberation and also because death invariably comes to everybody in the end it may well be considered one of the most appropriate subjects for meditation.

This is why, even though this subject has been dealt with earlier, I should like to take this opportunity to suggest that one might repeatedly practise and get into the habit of prectising Mindfulness Meditation on Death.

Credit to: (The Buddha’s Teachings on Liberation) A dissertation by U Ba Htay in collaboration with Daw Mya Tin. M.A.

The Absence of "I"

When observing nāma and rūpa you shouldn't think in terms of a self or describe your experience with words. When observing the body, for instance, you wouldn't think, "I feel a cramp in my leg." You would only be aware of the feeling. As a training technique a beginner can label the sensation "pain," or "feeling," but without regarding it in terms of "I" or mentally linking it to a body part.

To take another example: during walking meditation a student is just aware of the bare sensation of motion instead of thinking, "now my foot is moving," or even knowing the concept "foot." No matter which body part is moving, every instance of motion is rūpa, physical form. In ultimate terms, all rūpas are equal. The only difference is that they occur in different moments. Nāmas and rūpas are not selves. Nor do they belong to a self.

The physical body is rūpa because it is comprised of matter. It can be moved into different shapes called "postures." Let's say that you place the body in the sitting posture. Normally you'd think, "I am sitting," which is true in the conventional sense. But according to ultimate reality, it is only rūpa that is sitting, only material form, not a self or an "I." In the ultimate sense, it is not even a man or a woman who is sitting, but only physical elements.

What about nama? Ultimately speaking, nāma, the mind, is not a self either. Nāma is the faculty that knows the body is sitting. But this consciousness is not equivalent to a self. It is merely an impersonal awareness that arises and passes away from moment to moment.

Life continues because in the next instant a new moment of consciousness arises. New units of consciousness keep arising and dying out one at a time, and it is this entire stream that we normally regard as a being or person. Although we usually think of a person as a relatively permanent entity possessing a lasting soul or self, in fact the mental continuum is comprised of separate, but sequential, units of consciousness. The notion of a permanent self, the Buddha taught, is nothing more than a fiction. It does not actually exist in either body or mind.

Our moment-to-moment experience in terms of nāma-rūpa can be summarized as follows:

Movement isrūpa; nāma knows (is aware of) movement.

Posture is rūpa; nāma knows posture.

Color isrūpa; nāma sees color.

Sound is rūpa; nāma hears sound.

Scent is rūpa; nāma smells scent.

Tactile sensation is rūpa; nāma knows tactile sensation.

Flavor is rūpa; nāma tastes flavor.

Credit: Ven. Sopako

Ven. Sopako studied vipassana with the most renowned teachers of the age, including Venerable Mahāsī Sayādaw

Nāma and Rūpa

"There is no vipassanā without nāma and rūpa." They are insight meditation distilled to its essence. "Nāma" means mind. The mind is comprised of two things: 1) consciousness, and 2) mental phenomena or mental factors such as intention, feeling, desire, mindfulness, and so on. The general word "nāma" includes both consciousness and mental factors.

"Rūpa" means matter. Practically speaking, rūpa refers to bare sense-impressions: color, sound, taste, scent and tactile sensation (tactile sensation is experienced as temperature, pressure, and motion). Although we don't usually think of them this way, in Buddhist philosophy sense-impressions are considered a type of matter. They are, in fact, our only direct experience of the latter.

Nāma and rūpa are the two things left when we give up names and concepts. Strictly speaking, they are the only proper objects of mindfulness.

Nāma and rūpa serve two functions in our moment-to-moment experience: 1) the function of knowing, and 2) the function of being known.

The faculty that knows is nāma, the mind. It is aware of something. Let's call it the "knower" (but this "knower" should not be equated with a self; it is impersonal, anatta.) The x being known is called the "object." An object by very definition lacks awareness.

Rūpas, material forms, are always objects, not knowers. Rūpa is not conscious. Sound cannot hear. Color cannot see. Material phenomena must be "touched" by a mind in order to be experienced. When the mind is aware of color, seeing happens. When it's aware of sound, hearing occurs. Color and sound are objects.

Each moment of life contains one "knower" and one object. When these two things come together, experience happens. For example, sound vibrations are rūpa; the mind perceives the sound. When you move your arm, the motion is rūpa; nāma, the mind, is aware of the movement. A fragrance is rūpa; the mind perceives the scent. Color is rūpa; nāma, the mind, cognizes color.

Now here's where it gets a bit tricky. Although rūpas are always objects, not all objects are rūpas. An object refers to anything of which the mind is aware. It can be either corporeal or incorporeal. Mental phenomena such as thoughts and feelings can also become objects-objects of the mind— because we can be aware of them.

In that case, one mental phenomenon is known by another mental phenomenon. Having two nāmas in one moment may seem confusing, as if there would be two knowers. But only one nāma at a time can be the knower. A single moment of nāma or unit of mind can perform only one function at a time. It cannot be both knower and object simultaneously.

What happens in some cases of knowing a mental form is that the mind in the present takes as its object the previous moment of consciousness, the one that arose and passed away a split-second before. In other words, the mental phenomenon being known— the nāma serving as the object— is already over with. (Technically, when the previous moment of consciousness becomes the object of the present, we are knowing an object from the past. But it is so close in time that it still counts as a legitimate object for mindfulness, still counts as a "present" object. This is a different situation from when the mind turns to memory to retrieve the name of a form.)

Simply put: rūpas are known. Nāmas know (rupas and other namas). The knower is always nāma. The object can be nāma or rūpa.

Although they are fundamental, ultimate realities (individual nāmas and rūpas) are not permanent. In fact they are in continual flux, appearing and passing away faster than lightning flashes. Under ordinary circumstances we're unable to perceive this flux. But it's possible, by practicing insight meditation, to train our minds to see it. To see nāma-rūpa arising and passing away is to know oneself. To know oneself is to know the universe.

Credit: Ven. Sopako

Ven. Sopako studied vipassana with the most renowned teachers of the age, including Venerable Mahāsī Sayādaw

Conventional Truth vs. Ultimate Reality

The Buddha distinguished between conventional and ultimate truth. The former refers to the names and concepts by which we interpret our experience. Conventional truth is relative and conceptual. It changes from person to person. But ultimate truth is the same for all. It is true in the absolute sense.

A name is a concept; it isn't ultimately real. It is only a convention we impose on something. Remembering the name of a thing, whether we are referring to a sight, sound, smell, taste, touch, feeling or some other form, is not the same as directly experiencing it.

Ultimate reality refers to the raw sense-data of moment-to-moment experience: the actual instances of color, sound waves, tactile sensation, fragrance, and so on, that the brain continually registers. These sensations exist whether or not we think about them. They are not affected by the names or associations given to them.

Insight meditation is only concerned with ultimate reality, not conventional truth. Ultimate reality has two components: nāma and rūpa.