Vipassana - Mahasi Sayadaw

8/6/2019 Vipassana - Mahasi Sayadaw

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Vipassana

Mahasi Sayadaw

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Preface


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Chapter 1

A DISCOURSE ON VIPASSAN

(Spiritual Insight)

Delivered at the Yangon University Dhammyon by the Venerable MahsSaydaw

(May 1974)

SUBJECT OF THE DISCOURSE

As is usual, the main emphasis of this evening's discourse will be onVipassan because it is a subject of vital importance which behooes ateacher to deliver for the instruction of his audience as much as it commandscareful attention on the part of the latter to listen and learn.

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

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

(ii) Sla Kath, which deals with the subject of morality, such as keeping thefive precepts, and explains how morality is developed, and what benefits itspractice will bring

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


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(iv) Magga Kath, which exposes the demerits of sensual pleasures thatabound in the sphere of Devas and points the way to their renunciation, andto the attainment ofAriya magga (Noble or Sublime Path) through thepractice of Samatha (quietude) and Vipassan bhvan (insight

meditation).

Because the first three Kaths are subjects most often covered indiscourses, I shall not deal with them here. Even the first portions of MaggaKath will have to be excluded in order that I may devote the entire time thisevening to the completion of my discourse on Vipassan.

Discourses on Vipasan are being delivered by manyDhammakathikas (those who preach the Dhamma), and there may bevariations in their individual presentations. The important thing is thatwhoever practises Vipassan according to the instructions of a discourseshould derive Vipassan insight through immediate personal experience andin full accord with the expositions in the Dhamma.

We therefore commit ourselves to the propagation of workinginstructions on Vipassan bhvaan (insight meditation) which will ensure

that those who follow them in its practice will achieve personal experience oftrue Vipassan insight. In discharge of this commitment, I shall begin mydiscourse with the recital of a keynote gth (stanza) from Satti Sutta whichsays:

"sattiy viya omattho deshamnova matthake

Kmargappahnya sato bhikkhu paribbaje."

This is the rendition in verse of a statement of personal opinion madeto the Buddha by an anonymous Deva. According to the exegesis in the firstchapter of Sagthvagga sayutta, this statement may be assumed to havebeen made by a Brahm (a celestial being of the Brahm world; a noblebeing) from the fact that his life span was described as having ranged overmany worlds. The Pi gth (stanza) may be translated as follows.

"With the same urgency and despatch as someone whose breast hasbeen impaled with a spear or whose head is on fire would seek immediaterelief from the affliction thereof, the Bhikkhu who is mindful of the perils of


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Samsr (round of births; cycle of the continuity of existence) should makehaste to rid himself of the defilement's of Kmarga (sensual pleasure)through Samatha Jhna (quietude as a result of abstractmeditation)."

NON-ACCEPTANCE OF A STATEMENT OF TRUTH IS

THE MANIFESTATION OF LOW INTELLIGENCE

As already mentioned, this is the submission by a Brahm of hisopinion to the Buddha. Certain people do not believe in the existence ofDevas and Brahms on the ground that they have not seen them personally.

This is because they do not have the ability to perceive and because theirlevel of knowledge and observation is low. They might turn round and saythat they do not believe because their high intellect and rationality would notpermit acceptance of the existence of Devas and Brahms. As a matter offact, the situation is very similar to the disbelief of certain easterners whenthe western would announced the invention of aeroplanes for the first time.It may also be likened to the non-acceptance by some people of the fact thatspace vehicles have landed man on the moon.

Buddha had spoken of Devas and Brahms through personalknowledge of their existence and this has been supported by observations ofpersons endowed with Abhia (transcendent knowledge) and by Arahats.Buddha in his omniscience had perceived more abstruse and refineddhamma and expounded them also. Arahats with superior intellects havehad personal experience of these Dhammas and had thereby supportedBuddha's exposition. If for the reason that they cannot see the Devas andBrahms, certain people will not accept their existence, we may concludethat their intelligence is still inadequate.

PRONOUNCEMENTS OF THE DHAMMA DESERVE

THE SAME CREDENCE INVARIABLY GIVEN

TO SCIENTISTS' FINDINGS

Brahms are free from attachment to sensual pleasures. Their life-

span covers a range of many worlds. Men and Devas belonging to theKmaloka (sensuous sphere or plane of existence comprising eleven kinds ofsentient beings) have short life spans. During the life-time of Gotama


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Buddha, man generally lived to the age of one hundred years. Some diedbefore that age while others live beyond one hundred years to one hundredand fifty or sixty. Much further back in time man had lived, according tostatements in the religious chronicles, up to three or four hundred years ofage. Man's lifespan cannot however be considered long. The devas have amuch longer life span in comparison. Mortal human beings do not realized

this. We could only learn about these facts through the teachings andobservations of the Buddha and the Arahats. For example, in today's world,scientific knowledge is continually advancing. Men of science have beenstudying the nature of the world. Others who have no personal knowledge ofscience, learn from the findings of the scientists. Information on suchmatters as the nature and dimension of the stars and planets, their orbitsand relationships, the nature of other celestial systems (Cakkavalas) etc., aregathered by scientists using their methods and calculations and othersaccept such information as true. Although we are not endowed with theknowledge that scientists have, we use our common sense and intelligenceand accept the scientists' information whenever we find it plausible.

In the same way, what the Buddha had told us out of His ownomniscience and experience we should accept and believe as, for instance,in the case of accepting the fact that Devas and Brahms exist. We acceptsuch facts although we do not know them through personal experience,because we can use our rational thinking and accept them as plausible. If weaspire for personal experience and knowledge of these facts, there aremethods through the practice of which such experience and knowledge canbe attained. Jhnas (mystic or abstract meditation; ecstasy; absorption) andAbhias achieved by such practice can lead to conviction as a result ofpersonal experience. It is therefore irrational to adopt the attitude of non-acceptance of a fact just because one has no personal knowledge of it whilemethods exist by practising which such knowledge is attainable.

ERROR OF JUDGING OTHERS BY ONE'S STANDARDSWHERE DIFFERENCE INSTATUS PRECLUDES COMPARISON

Some people say they cannot believe anything of which they have nopersonal experience. This attitude stems from their presumption that otherswould not know what they themselves do not.

One person can appraise another's ability only when both belongtogether in the same category of development, intellectual or spiritual. It iswrong to assume that one can similarly appraise others who belong to adifferent category, as in the instance of someone with no training inmathematics who contends that a learned mathematician is no better thanhe in doing an arithmetical sum. To refuse to believe what someone with a


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profound knowledge of the world has expounded just because it is beyondone's comprehension is lamentable folly. The egregious error lies in equatingone's intellectual caliber with the exponent's, and assuming that what onedoes not know the other cannot.

One accept the existence of Devas and Brahms because the Buddhasaid so, and because one believes that He had seen and known them eventhough one may not be able to perceive their existence personally. There isin Buddha's teaching much else which is of greater import. It is necessary tostudy them thoroughly if one really wants to gain personal knowledgethereof, and one can surely achieve this if one sets out to study seriously.Buddha's teachings are all available for knowledge as well as personalexperience, one of the attributes of the Dhamma being Sandihiko whichmeans that practice of the Dhamma certainly leads to personal insight anddirect experience.

THE BRAHM'S VIEW

As stated earlier, the life span of Devas is much longer than man's.Yet, in the estimation of the Brahms, the Devas seem to be dying off aftervery brief spells of life. A Brahm would therefore take pity on men anddevas for their very short lives, assuming that lust for sensual pleasure has

relegated them to the planes of human or Deva's existence where they dievery soon. Should they strive for deliverance from bondage to this lust andachieve states ofJhna as a Brahm has done, they would also attain theexistence of Brahms and live for aeons of time measurable in world cycles.In this way, they would be relieved of the misery of very frequent deaths.

Thus the Satti Sutta, which says "With the same urgency anddespatch as someone whose breast has been impaled with a spear or whosehead is on fire would seek immediate relief from the affliction thereof, the

Bhikkhu who is mindful of the perils of Samsr (round of births; cycle of thecontinuity of existence) should make haste to rid himself of the defilement'sof Kmarga (sensual pleasure) through Samatha-Jhna (quietude as aresult of abstract meditation).

To put it briefly, the Brahm's message is that attempts must bemade immediately to achieve Jhna in order to divest oneself of Kmarga.

We humans can observe many small animals whose lifespan is veryshort. Some insects appear to live only for a few days. Others are extremely


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small and presumingly very short-lived also. One feels pity for these insectswhich live a few days only to die and be reborn into another short life. In thesame way, Brahms are moved to pity when they observe men and Devascoming to life and dying in a very short time, thus going through repeatedcycles of brief periods of life. They hold the view that if men and devasshould attain Jhnas, they would be rid of the lust for sensual pleasures and

reach the realm of the Brahms, which they believe is the best attainablestate. Hence the expression of this opinion by one Brahm as rendered inthe Satti Sutta which was made to Buddha in the hope that He wouldapprove it as true.

BUDDHA'S VIEW

Buddha noted, however, that the Brahm's statement of view wasincomplete and erroneous. Rejection of Kmarga (lust for sensualpleasures) can be brought about either by Samatha-jhna or by Angmimagga (the third of the four Maggas, or paths to Nibbna).

In the case ofAngmi magga, Kmarga is completely uprootedand this leads to rebirth in the Brahm world. Here arahatta magga, thefinal step to Nibbna, is attained. Rejection of Kmarga through Angmimagga is therefore a commendable achievement of a high order.

On the other hand rejection of Kmarga through Samatha-jhna,does not achieve its complete annihilation. During the Jhnic state orexistence as a Brahm there is freedom from Kmarga, but at the end ofthe Brahm world, there can be rebirth in the human or Deva realms.Kmarga would then rear its head again. If he finds good companionship,and lives a virtuous life he will be born again as man or Deva. If throughdeligent practice he attains Jhna, he can regain existence in the Brahmworld. If, however, he should fall among evil companions, he could be led to

heresy and sinful conduct whereby he may be cast into the four apyas(States of suffering or punishment). Therefore, rejection of Kmarga merelyby recourse to Samatha jhna is not a valuable or rewarding achievement.

This is Buddha's view and all disciples of the Buddha do not attach muchvalue to rejection of Kmrga through Samatha Jhna. At the end ofexistence in Brahm realm which had been attained as fruition ofJhna,rebirth could take place in the human world and the continuum ofinnumerable deaths and rebirths would prevail. The expected liberation fromthe misery of recurring deaths would still be unattainable. To emphasize theneed for and ensure the attainment of this liberation, the Buddha restatedthe Gth as follows.


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"Sattiy viya omattho, deshamnoya mattakesakkyadihippahnya, sato-bhikkhu paribbaje" which means

"With the same urgency and despatch as someone whose breast has

been impaled with a spear or whose head is on fire would seek immediaterelief from the affliction thereof, the Bhikkhu who is mindful of the perils ofSamsr (round of births) should make haste to free himself fromSakkyadihi (the heresy of individuality)."

THE IMPORTANCE OF DIVESTING ONESELF OF SAKKYADIHI

Just as it is of extreme importance to remove the spear impalingone's breast and treat the injury, or to put out the fire that burns one's head,it is imperative that one should divest oneself of Sakkyadihi. For anyonewho has not rid himself of Sakkyadihi, even the attainment of existencein the Brahms' realm is no surety against rebirth in the human or Devaworlds and the misery of frequent death; nor can relegation to the fourApyas (states of suffering or punishment) be ruled out.

Once free from Sakkyadihi, however, one is forever delivered from

the perils of being cast to the four Apyas and will only be reborn the humanor Dev worlds no more than seven times. At the latest, then, one wouldachieve Arahathood and attain Parinibbna in the seventh existence. Shouldone reach thee Brahm realm also, achievement of Arahathood andattainment of Parinibbna would take place there. It is therefore mostimportant and essential to uproot Sakkyadihi through achievement ofAriyamagga (the sublime path). It is on this account that Buddha had pointedout the error in the Brahm's pronouncement of Satti Sutta and enjoined us"to make haste to free ourselves from Sakkyadihi through the sublimepath of Ariyamagga.

WHAT IS SAKKYADIHI

The wrong view or interpretation of the apparent, perceivedaggregate of physical and mental elements as individual Atta or "I", isSakkyadihi. This pi word is a union of three component words namely,Sa, kya, and dihi. "Sa" means visible, perceivable presence; "kya"means an aggregation; and: dihi" means wrong view and wrong

interpretation. When "sa" and "kaya" are put together, a joint word"sakkya" is derived which means a visible, perceivable aggregation of rpa(assemblage of material {physical} elements and properties) and nma


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(assemblage of consciousness and mental properties). Sakkyadihi is thewrong view and wrong interpretation of the aggregation of rpa and nmaas individual atta, "I" or sentient being.

SAKKYADIHI ASSOCIATED WITH THE FACULTY OF VISION

What is evident is that at the moment of seeing there simultaneouslyexist the eye (physical) organ of sight without which none can see); visiblephysical source of light or colour; and the mental faculty of recognizingvision. The first two are "rpas" because, on their own, they have nocognitive property; and encounter with or exposure to such opposing orunfavourable conditions as heat or cold would bring about adverse changes.In simple terms they may be described as an rammaa (incapable of

cognition). The mental faculty of recognizing vision, of being conscious ofseeing is "nma". Thus, at the moment of seeing, what clearly exist are theaforesaid "rpas" and "nma". Yet ordinary humans do not realize this factand what in reality is an aggregate of "rpas" and "nma" is mistakenlyassumed by them as individual "atta" or "I". This is Sakkyadihi.

The eye as well as the whole body of which it is part is misconceivedas an individual "I" who sees. When one sees one's own hand, for instance, -"I" am seeing "my" hand; the subject who sees is "I". All three components,

the eye, the object of sight and the eye-consciousness, are assumed tobelong in the same individual "I". This is Sakkyadihi. When seeing others,the interpretation would be that a person, a woman, a man, a living atta oran individual is seen. This is also Sakkyadihi. Beginning with eye-consciousness, all consciousness and mental properties as well as the wholebody are collectively presumed one's own, thereby giving rise to a clingingattachment to the individual "I". This is Sakkyadihi, a heresy alwayspresent in ordinary man, and so deeply rooted and firmly ensconced that thenumber of cases of its rejection is very few and far between. Perhaps,attachment to the individual "atta" may be considerably reduced as theresult of a wide study of Abhidhamm and other. Buddhist texts. But

complete detachment is unlikely.

Mere study of Abhidhamm as an intellectual exercise will not lead tofreedom from the bondage of Sakkyadihi. But momentary detachmentfrom the "atta" heresy occurs each time "anatta" consciousness arisesthrough the practice of Vipassanbhvan in relation to the conciseness ofsight, sound, touch, etc. Whenever lapses occur in the mindful application ofVipassan bhvana, attachment to atta will yet prevail again. Only theattainment ofAriyamagga (sublime path) can completely eradicate thisheresy. Ceaseless efforts should therefore be directed to its rejectionthrough spiritual insight that leads to Ariya magga.


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THE FOUR TYPES OF ATTACHMENT TO ATTA

There are many treatises and scriptures in India which describe andexplain the atta principle in great detail. The acceptance of the idea that onecan achieve whatever one wishes to bring about, is Smtype of atta-attachment; that the body always harbours an atta or individual "I" is Nivstype; that "I" myself walk, stand, sit sleep, see, hear, act, etc., is Krakatype; and that the individual "I" myself solely enjoy the pleasurable andsuffer the displeasurable is Vedaka type. Adherents to the atta principleaccording to these four types take the view that atta actually exists. But theteaching of Buddha denies the existence of atta in firm and explicit terms.

This is very clearly brought out in such sermons of the Buddha as the AnattaLakkhaa Sutta. The majority of people in India believe in the atta principle.

They believe that the tiny individual atta really exists, and that if contactwith or understanding of this atta can be accomplished, all suffering wouldcease, as set forth in some of their writings. There is no written doctrineextant in Myanmar, however, which endorses the view that there is a tinyatta "creature" in the individual. But clinging or attachment to the idea of aliving, individual atta does remain nevertheless. This atta-attachment notonly characterizes the common man or worldling, but also manifests itself inanimals.

All the essential properties of rpa and nma which bring aboutprocesses that lead to seeing visible objects, hearing audible sounds aretaken together and wrongly interpreted as being incorporated into the singleentity of a living "I". Such deep-rooted misconception is atta dihi orsakkyadihi.

ARISING OF SAKKYADIHI THROUGH SENSE PERCEPTION OF SOUND

At the moment of hearing also, just as in the case of vision, thephysical organ concerned, namely the ear and the physical force of soundvibrations (rpas); and the mental property of sound perception (nma) areclearly recognizable. These clearly recognizable aggregates of rpas andnma are wrongly interpreted as the individual "I" or as a living entity. In thesame way, the source of the heard sound is also misconceived as a livingindividual creature. This is the wrong view, wrong belief and wrongassumption of sakkyadihi.

At the moment of smelling, the physical organ concerned, viz, thenose, and the physical or material source of smell (rpas); and the mental


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property of olfactory perception (nma) are recognizable. Here again,aggregates of these recognizable rpas and nma are misconceived as aliving, individual "I" or individual creature. This is sakkyadihi.

By the same token, during the process of eating food, edible matterand taste-perceptive physical organ, tongue (rpas); and mental faculty ofgustatory perception (nma) are distinctly recognizable. But theaggregation of these component rpas and nma is misinterpreted as theliving, individual "I" or a living individual creature. This is sakkyadihi.

The process of touch or contact involves a very wide area. Touch orcontact can be established in all parts of the body. Sight only involves thetwo eyes of the recipient body; hearing involves the two ears; smell involves

the two nasal passages; and taste involves the tongue: whereas touch orcontact takes place in all adequately nourished, normally functioning parts ofthe body; from head to foot, externally as well as internally. In every point ofcontact diffused throughout the recipient body, there is a distinct kyapasda (body-consciousness sense base). Therefore, when touch or contacttakes place between the subject and the sense object, three manifestationsare involved; namely, the kyapasda of the recipient body and the senseobjects, both of which are rpas; and the mental faculty (nma) of theperception of touch. When aggregations of these rpas and nma arehowever wrongly conceived as "I" or a sentient creature, it is sakkyadihiagain.

While giving rein to one's imagination thoughts or schemes, thephysical base on which each is focussed (rpa); and the idea (rammana)which supports or is the object of each projected thought (also rpa); andthe mental faculty which thinks, schemes and knows (nma) aremanifested. When these manifest rpas and nma are aggregated andwrongly presumed as the basis on which "I" am thinking, scheming orimagining, it is sakkyadihi.

In fact, total aggregation of all perceptions relating to the ocular,auditory, olfactory, gustatory, tactile and mental processes is also liable tobe misconceived as contributory to an individual "I" or atta, which again issakkyadihi.

THE IMPORTANCE OF ELIMINATING SAKKYADIHI


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For a person who has heard the teaching of Buddha and benefitedtherefrom, such phenomena as sight, hearing etc., are each understood as acontinuum involving alternating moments of the arising and cessation ofrelated rpas and nmas. Such a person will not be oppressed by a firmbondage to sakkyadihi. For others who have not had the opportunity tobenefit from Buddha's teaching, attachment to the heresy of individuality

would be very closely and firmly established. They would be fully convincedthat a living individual atta or "I" really exists. Some may even go furtherand believe that a soul resides in each individual; that it relinquishes itshabitat on the death of the host and takes up its new abode in the body ofan infant about to be born. All this is sakkyadihi.

As long as sakkyadihi holds sway, immoral or sinful actions(akusalakamma) would abound, bringing about a commensurate rise in therisk of relegation to the apya. It could be said that the doors to apya are

kept open and ready to take in all those still wallowing in the thralldom ofsakkyadihi. That is why it is most important that one should eliminatesakkyadihi. If it is possible to uproot sakkyadihi entirely, there shallhence-forth be no possibility of being cast into apya. There shall be nofurther commitment of akusalakamma and no past skusalakamma can bebrought to bear upon the issue of relegation to apya. The doors to apyashall be closed forever and all suffering inherent in the apya state willnever be encountered again. Even rebirths in the human and Deva realmswill not occur for more than seven times. All suffering that stems from aging,ill health and death which would attend further rebirths beyond the saidmaximum of seven would be eliminated; and during the maximum of sevenrebirths, the final stage in the sublime path viz. arahatta magga would beachieved and Nibbna attained.

It would thus be seen how important it is to rid oneself of the heresyof individuality and why Buddha enjoined us in Satti Sutta "to make haste tofree ourselves from sakkyadihi through the sublime path of ariyamagga." Whoever is impaled by a spear should not brook any delay ortardiness, but take immediate steps to remove the prime weapon and treat

the wound. The immediate concern of anyone whose head is on fire must beto put out the fire as soon as possible. Similarly, it is an overriding necessityto eliminate sakkyadihi, to extinguish its raging flames immediately.Efforts should be started at once to this end because of the constraint ofuncertainty there is no way of ascertaining the length of our currentexistence. We cannot determine how long we will live nor foresee when, onwhat day and at what time we shall die. Time is therefore of the essence. Wecannot afford to procrastinate any further.

BEGIN THESE EFFORTS TODAY


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Vipassan practice, which is most relevant to and essential fordeliverance from the bondage of sakkyadihi, should begin now, rightaway. It should be established and maintained with Sammappadhna(supreme effort, right exertion) to ensure the extinction of Kiles (moraldefilement's). Urgency of advocacy for Vippasan practice is prompted bythe uncertainty of what tomorrow holds in store, whether one will live it

through or be claimed by death which lurks and awaits the fateful hour.Death with disease, poison and diversity of lethal weaponry at its commandis inexorable. It is not accessible to negotiation or conciliation. One cannotbargain for postponement of its visitation; nor take recourse to bribery, normarshal one's own forces to repel its assault. Hence, the crucial need forimmediate action to start the practice of Vipassanbhvan. The importantpoint which cannot be overemphasized is the need for immediate action theneed to start vipassan practice now, this very day.

THE FOUR SAMMAPPADHNA

(SUPREME EFFORTS)

There are four functions of Sammappadhna:

i Making efforts to prevent the arising of latent or unrisen evils orunwholesome states

ii Making efforts to reject, or disburden oneself of evils or unwholesomestates that have already arisen

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

(i) Latent or unrisen evils (unwholesome states) refer to such casesas taking the life of any sentient being; robbing (stealing) other's property;utterance of lies, etc, which have not arisen in oneself but have been seenarising in others. Seeing or hearing others get into such evil or sinful statesshould prompt one to avoid or take precautions against the arising of suchevils. In the same way, for instance, as proper environmental and personalhygiene, avoidance of unsafe contaminated food and water, etc have to betaken as preventive measures when others are seen to be afflicted with theprevailing disease during an outbreak of diarrhea, the arising of sinful


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(unwholesome) states in others should serve as the signal for institutingmeasures to prevent similar states arising in one's own self.

(ii) one also has to safeguard oneself against further incidence of evil

(unwholesome) states which had arisen in the past. This function alsoinvolves efforts to reject Anusaya kiles (latent dispositions to moraldefilement).

(iii) Unrisen good (meritorious) or wholesome state refers to statusresulting from virtuous practice of Dna (charity), Sla (morality) orBhvan (meditation) which has not arisen in oneself. If such Dna asoffering of food and robes to the Sangh (Buddhist priesthood, clergy) hasnot been performed before, one should make an effort to start the practice

of Dna within one's own capability and circumstance. Sla is code ofmorality and the basic Paca Slas (five precepts) are binding on allBuddhists. If one has not observed these five precepts conscientiously, oneshould take steps to do so. As far and as often as possible one should makeefforts to embrace the observance of the eight precepts also. Similarly,efforts should be stepped up to embark upon the practice of Bhvan.Samatha, bhvan (meditation exercise leading to quietude or tranquility)which is also synonymous with samdhi (concentration), may be practicedas for example Buddhnussati. This is the repeated reflection on andconstant mindfulness of virtues of the Buddha the most important thing, inthe final analysis, is to embark on an unprecedented course, the practice of

Vipassan bhvan. Its stern demands not with standing, one's utmostefforts invested in this discipline are sure to be most profitable andrewarding. Benefits would grow apace and provide support to the attainmentof spiritual insight.

Admittedly, Viapssan practice is no simple task and this is why it isoutside the experience of most people, and why we are trying our best toprovide instruction and guidance for simple approaches thereto. Whilepaying attention to such lectures as the one being delivered now, one should

be able to learn the method by which Vipassan bhvan may be practicedwithin the confines of one's home and progress steadily on the path tospiritual insight. Mtikamtt of ancient times who progressed in suchfashion to Angmi status (the third of the four sublime paths to Nibbna),was a standing example of such achievement.

At the present time, only a small number of people may attainVipassan insight after a few days of meditation. For some who are highlyendowed, Vipassan insight may be reached in seven days while for othersfulfillment may take anywhere between fifteen or twenty days to one or twomonths. The main thing to be borne in mind is that efforts should bemaximal and sustained till at least the Sotpattimagga (the first of the four


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sublime paths to Nibbna) is attained. This is a clear indication for the thirdSammappadhna which relates to application of supreme efforts to attain ameritorious state not yet achieved (Sotpattimagga in this instance). As aresult of these efforts, Sakkya dihi is eliminated. Sakadgmimagga,Angamimagga and Arahattamagga would have to be attained in that orderthrough Sammappadhna.

Efforts directed towards the maintenance of meritorious states alreadyachieved; further expansion of these states and fulfillment or realization ofthe final objective denote the endeavous made, for example, to keep up thelevel of Dna kusala (charitable activities) already established; to achieveJhna and to attain magga and its phala (fruit or outcome of magga). It isespecially important for supreme efforts to be applied to maintenance ofsuch a meritorious state as accrues from vipassan insight; and forsuccessive attainment of higher states of merit. As far as possible, efforts

must continue for the attainment of the final stage ofArahattamagga.Sammappadna should thus be applied exclusively to the practice ofVipassan bhvan to achieve Ariya magga (sublime path).

Buddha thus enjoined the Bhikkhu (who, being aware of the perils ofSamsr wished to escape therefrom) to take immediate steps fordeveloping mindfulness by which to free himself from Sakkyadihi.

How Vipassan bhvan may be practised through mindfulness hasbeen expounded by the Buddha in Mahsatipahna Sutta.

EXPOSITIONS OF THE MAHSATIPAHNA SUTTA

"There is a path laid on the four Satipahnas (foundations of

mindfulness), Oh Bhikkhus" said the Buddha, "and this is the only path anddirection which has to be taken."

(i) Kynupassan satipahna-mindfulness, at each occurance, ofthe arising of movements and postures of the body (assemblage of physicalelements)

(ii) Vedannupassan satipahna-mindfulness of each arising ofsensation or feeling


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(iii) Cittnupassan satipahna-mindfulness of each arising of

thought or impression and

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

This categorization is made according to the sense object which themind has to support and provide a base for. If considered from thestandpoint of mindfulness, however, it is a single process which needs nofurther classification Mindfulness is also referred to as appamda(vigilance).

Satipahna is the only sublime path, and it is set in a specificdirection, namely toward the cleansing of all defilement's from sentientbeings. When all moral defilement's are cleansed, Arahattamagga isattained; a Bodhisatta (a being destined to attain Buddhahood) or Paccekabodhisatta (one who is destined to become a Paccekabuddha) would attainBuddhahood or Paccekabuddhahood respectively. Thus Buddhas,Paccekabuddhahood and Arahats have all been cleansed of Kilesdefilements through Satipahna, and attained Buddhahood,Paccekabuddhahood and Arahatship respectively. This is the only sublime

path-way.

IMPORTANCE OF THE CLEANSING OF MORAL DEFILEMENTS

Only when cleansed of moral defilements can there be an end of allsuffering. Hence the vital necessity for uprooting these defilements. Allcreatures yearn for release from suffering; and cleansing of moral

defilements as pre-requisite for deliverance therefrom can only be achievedthrough Satipahna.

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


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Similarly, Issa (envy, jealousy), Macchariya (grudge) and Kukkucca(remorse, brooding over past wrong deeds, wrong words; etc) may also beconsidered elements of moral defilements.

Of these Kiless, Moha is difficult to conceive. It does not lend itselfto interpretation as easily as the words Loba and Dosa do. It is notgenerally recognized that acceptance of traditional beliefs (such as in thepermanence of certain states; in a blissful existence; and in the individualityof living beings) is Moha or Avijj. Because of the lack of mindfulnessregarding the arising of sense perceptions such as in the case of sight andhearing, there is no realization that these are just manifestations of thecharacteristics and properties of Rpa and Nma, and such non realizationis Moha or Avijj. This Avijj should be removed by developing the practiceof mindfulness with regard to arising of sense perceptions.

Dihi is another word which is difficult to interpret. People holdingwrong views consider themselves right and stubbornly cling to their ideasand beliefs. They go even further and make attempts to propagate theirheresy.

THE SIX SAMMDIHI (RIGHT VIEWS)

At this point, it is necessary to understand Sammdihi as opposed

to Micchdihi (wrong views, false doctrine). Sammdihi has beencritically reviewed and classified in the Aahakath as comprising-

(i) Kammassakath sammdihi

(ii) Jhna sammdihi

(iii) Vipassan sammdihi

(iv) Magga sammdihi

(v) Phala sammdihi and

(vi) Paccavekkha sammdihi


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Of the six, Paccavekkha sammis the retrospective examination ofdihimagga, Phala and Nibbna after the realization of Nibbna throughattainment ofArahatta magga and Arahatta phala. This does not entail anyspecial effort. When magga and Phala a have been attainedPaccavekkha sammdihi takes place automatically. Phala sammdihiis also a resultant of magga sammdihi and arises simultaneously without

effort.

But Kammassakath sammdihi, Jhna sammdihi, Vipassansammdihi and Magga sammdihi need to be brought about throughdiligent efforts. However, Kammassakath sammdihi being knowledge(a) concerning kamma (action) and corresponding result, its generalidea is widely known among Buddhists even from young age when cognitivefaculty has developed. When the age of fifteen or sixteen is reached thisknowledge is reinforced by listening to sermons like the one being delivered

now, and by reading and studying appropriate treatises on the Dhamma andthus Kammassakath sammdihi comes to be well established in theminds of these teenagers. This knowledge concerning the commission ofkamma and the result thereof acquired as it is through instruction andacceptance cannot, of course, bear comparison with knowledge derived frompersonal experience of actual practice such as Vipassan a. The formeris knowledge based on saddh (confident belief born of conviction).

These days, some people subscribe to the view that they cannot

believe anything which they have not themselves experienced. It is notpossible for anyone to have had personal experience of everything. If one isdogmatic about not accepting anything which is outside one's ownexperience, how can the daily affairs of life be managed? For instance, thereare railway train services taking passengers from Yangon to other placessuch as Mandalay, Pyi, Mawlamyaing etc. That these different services takepeople to the respective destinations will have to be accepted even if onehas had no previous personal experience to support such acceptance.Similarly, there are vessels in the Inland Water Transport which takepassengers to riverine towns such as Pyapon, Pathein, etc. on scheduled

services; as also airplane services to take passengers to different towns ordifferent countries and each time one wishes to travel to a certaindestination in an appropriate transport, one has to take the service profferedwithout question, whether one has previous personal experience of travellingin such transport or not. In those instances, one has to take certaininformation on trust, otherwise the destination will not be reached. If oneaccepts others' statements of experience as true, and take the indicatedtransport system, one would reach the desired destination.

One should therefore accept as truth what the Buddha, from hisOmniscience, had stated about unwholesome actions resulting in ill effects;and wholesome actions resulting in good effects. The Arahats also have


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supported these statements because they have personal experiences toprove their truth. Thus, the righteous people, accepting fully the relationshipbetween actions and their results, avoid the unwholesome and undertakethe wholesome activities such as the practice of dna (charity), therebyescaping relegation to apyas, reaching happy existences in the human orDeva realms and finally attaining Nibbna.

BUDDHA'S CREDIBILITY

Buddha would never speak on any subject without personalexperience and knowledge of it; nor rely on conjecture or impression fordelivering his sermons. Having attained Supreme Enlightenment, discoveredthe Four Noble Truths, and gained clear insight and in-depth understanding

thereof, Buddha's compassion for mankind led him to offer it the greatest ofgifts, namely, knowledge of these Noble Truths. A parallel may be drawn withthe contemporary education system, in which teachers try to impart all theyknow to their pupils. In this teacher-pupil relationship, pupils should believethe teacher's words and be grateful for their goodwill and concern for thepupil's instructions. In the same manner, mankind should give credence toBuddha's teaching and be grateful for His instructions on precept andpractice. But just believing alone will not do. One should follow His teachingand practice accordingly and benefits would certainly accrue.

HOW TO FOLLOW INSTRUCTIONS AND PUT THEM INTO PRACTICE

When illness occurs, one visits an physician and places confidence inand reliance on his ministrations. This is because one believes that if thephysician's instructions and directions are followed properly, one will getwell. With trust and confidence one takes medicine prescribed by thephysician and abstains from dietary items and physical activities hedisapproves. Health is recovered and thus one personally experiences the

benefits of following the physician's advice. Similarly, when Buddha'steachings are accepted with firm conviction and followed diligently inpractice, essential comprehension and insight will be derived throughimmediate personal experience. Therefore, as a first basis, the facts ofprecursor Kamma (action), and its result should be accepted. Thisacceptance and cognizance of action and its corresponding result isKammassakath sammdihi. This is derived just through the act ofacceptance; no special effort is required.

Whosoever is endowed with Kammassakath sammdihi abstainsfrom killing, stealing and sexual misconduct. This is Samm Kammanta(Right action), one of the constituents of the Noble Eightfold Path. He also


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abstains from lying, slandering, harsh speech and frivolous talk which isSammvc (Right speech); abstains from unwholesome livelihood such astrading in arms, slaves, intoxicants, animals for slaughter, and poison, whichis Samm jva (Right livelihood). These three constituents of the NobleEightfold Path may be grouped under Sla (Morality). When these threeconstituents of the Noble Eightfold Path are taken, Sla visuddhi (purity of

sla) is attained. These are the Sla (morality) factors built on the threeaforesaid constituents of the Noble Eightfold Path which will be the basis forsamdhi (concentration) and pa (wisdom).

When Sla visuddhi is attained, one may, if one has the capacity,develop Jhna sammdihi in conjunction with Samm samdhi (Rightconcentration). Any one of the forty Samatha kammahana (exercisesleading to quietude) e.g. pathavkasia (one of ten processes by means ofwhich mystic meditation is induced by concentrating the mind on a hypnotic

circle (kasia mandala) covered in this instance with clay i.e., earth=pahav;the objective being one-pointedness of the mind leading eventually toappan samdhi i.e., ecstatic concentration, absorption); or npna(mindfulness of respiration which comprises na inhalation and apna,exhalation; which leads to one-pointedness of the mind progressively toinsight and thence to arahatship) or the Thirty-two kohsa meditation onthe loathsomeness of the thirty-two impure parts of the body eg., hair, nails,teeth, etc., which leads to dispassion may be concentrated on with thepurpose of achieving jhna (state of ecstasy or absorption). Knowledgewhich comes with the achievement ofJhna is jhna sammdihi. Here,knowledge is not the prime concern. The essential outcome is jhnasamdhi; because with its establishment, nvarana (hindrances tomindfulness and quietude) would be overcome and Citta visuddhi (purity ofthe mind) attained.

When Citta visuddhi is attained vipassan sammdihi should bedeveloped vipassan sammdihi is vipassan a (intuitive knowledge orinsight) which is endowed with immediate experience and knowledge of thenature ofAnicca, Dukkha and Anatta. When vipassan a is fully

matured and complete, Nibbna is realized and Ariyamagga adeveloped. This is Magga sammdihi. Once this is attained. Sakkyadihiis uprooted. Vipasan maggaga has to be developed, therefore, for theattainment of Magga Sammadihi. That is why Vipassan Sammdihi isdesignated the pubba bhga magga (precursor magga) ofAriyamaggasammdihi. The forerunners of Vipassan sammdihi are the Mla(basic) maggagas namely, kammassakath sammdihi; Sla maggagacomprising sammvc, samm kammanta, samm jva and jhnasammdihi.

If one whishes to attain Nibbna, one must first develop andcomplete the fulfillment of Mla maggagas. Attempts must be made to


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achieve Sla visuddhi on the basis of kammassakath sammdihi. For thelaity this is not very difficult to achieve. The understanding of kamma(action) and its related result, and the acceptance of their relationship arealready established since childhood; and keeping the five precepts has alsobegun early on in life. Even if these measures were not thoroughlyaddressed during the early years of life, taking the five precepts just before

beginning the meditation session would suffice ordinarily. Going on next toattempts at developing jhna will, in the majority of instances, be hard toaccomplish. For that reason, an alternative would be to adopt the Suddhavipassan ynika method, and begin Vipassan bhvan right away.Starting from bodily contact with sense objects, all distinctly recognizablerpas and nmas should be continuously observed as they arise, thusestablishing mindfulness. It is possible that while engaging oneself in thismindfulness, one's thoughts and ideas would often stray. Such mentaldiversion should be noted and the mind disburdened thereof, immediately.When Vipassan samdhi has been developed to a high degree of intensity,the mind will no longer be assailed by such vagrancy. It will be continuouslyfocused on the object of meditation. Such strong Vipassan samdhi isSamdhi maggaga, which is the primary, basic foundation.

Following this, Nma rpa pariccheda a (knowledge whichenables one to distinguish between nma and rpa components in theobject of meditation); Paccaya pariggaha a (knowledge which enablesrecognition of cause and effect clearly, to the end that one may bedistinguished from the other); and vipassan a (insight into the arisingand cessation of sensory phenomena and the realization of thecharacteristics ofAnicca transitoriness or impermanence; Dukkha, sufferingor sorrow; and Anatta, no-self or non-individuality), will be progressivelydeveloped and refined. When, as a result of this process, Vipassan areaches a state of maturity and fulfillment, ariya maggaga, the faculty toknow and experience Nibbna will arise. The development and progressalong the three stages of Mla maggaga, Pubbabhaga maggaga andAriya maggaga are thus presented according to Buddha's teaching and thisteaching deserves the highest credence. I will explain this again in moredetail.

THE TRUTH OF THE DHAMMA IS VERIFIABLE BY PERSONAL EXPERIENCE

One of the attributes of the Buddha Dhamma is that personalexperience verifies its truth (sandihiko). If practised, one is bound toexperience its truth. This may be likened to the experience of the efficacy ofgood medicine when it is taken, or to the personal perception of the taste ofa certain item of food when it is actually eaten. Buddha's teaching is that all

sentient beings are essentially aggregates of rpa and nma. A Yog (onewho practises Vipassan bhvan) beginning with the perceptions derivedfrom physical contact, tries to be continuously mindful of the arising of each


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and every consciousness; and having strengthened and consolidated hisVipassan samdhi becomes aware of the fact that in each state ofconsciousness there are only two components the object of consciousness(rpa) and the mental faculty which perceives (nma). This is realizedthrough self-knowledge as, for instance, when concentrating on thebreathing process and observing the rising of the abdominal wall during

inspiration, it becomes clear through mindfulness that there is the risingabdomen (rpa) and the mental faculty which knows or feels its rising(nma) . Similarly mindfulness of the process of taking steps for walking willreveal that it involves the rpa which steps and the nma which perceives.Such direct personal experience and self-knowledge reveals that a sentientbeing is basically an aggregate of rpa and nma and that there is noindividual person or creature. This confirmation of Buddha's teaching byone's own personal experience further heightens conviction of the truth ofthe Dhamma and bolsters Saddh (confident belief based on knowledge orconviction).

Following this, one finds that one bends because one whishes tobend; and moves because one wishes to move, thereby discovering thecause- effect relationship, again confirming Buddha's teaching in this regardand strengthening Saddh. Further progress in the practice of Vipassanbhvan will lead to the realization of a continuum of the arising andcessation of all phenomena, and bring out the facts of impermanence,suffering and non individuality. Buddha's teaching that "there is a continuumof arising and cessation", and that "all is impermanence, suffering anddevoid of individuality," are brought home convincingly and accepted withrenewed and greater Saddh. It becomes very clear that Buddha taughtwhat He knew through personal experience and according to a declaration ofthe Buddha which goes "Whosoever sees (grasps) my teaching, has trulyseen me," one has really seen Buddha and understood His Teaching,because one has grasped the Dhamma through Vipassan bhvan. At thesame time, one realizes that having gained omniscience, Buddha had madeHis exposition of the Dhamma for the benefit of all suffering sentient beings.

These are explanation of how the practice of Vipassan bhvan enablesdirect, immediate knowledge of the Dhamma.

THE IMPORTANCE OF KAMMASSAKATH SAMMDIHI

Direct, immediate experience stems from the fact that acceptance ofthe relationship between 'action' and its 'result' has engendered a positivemilieu of confidence that facilitates mindfulness and insight. Those who willnot accept the principle of 'action' and its corresponding 'result' will not takeup Vipassan bhvan nor will they listen and give serious thought to the

discourses on the Dhamma. Direct personal knowledge cannot thereforecome to them. Hence the importance of Kammssakth sammdihi.


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A critical analysis will bring out the rationale of the principle of

'action' and its corresponding 'result'. Performance of good action begetsgood result. When ethical principles are applied in a business enterprise, itwill thrive and bring prosperity. Whereas, if no scruples are observed anddishonest business practices are resorted to, undesirable consequences

would ensure and the business enterprise would come to a bad end. Howcrime always brings the offender his due punishments is also clearlymanifest to any observer. The unwholesome results of akusala kamma(immoral actions) sometimes appear as Gati nimitta (indication or sign ofthe state of existence to which a being may be re-born) when death is near.Such Gati nimitta may be so dreadful that the last moments of the dyingwere filled with absolute terror. On the other hand, the wholesome effects ofKusala kamma (moral actions) may bring about pleasant and gladdeningGati nimitta such as the beautiful abodes for blissful living, or devas andfriends beckoning; and in some cases, the dying person may even be able torecount those nimittas. Such occurrences have been seen by many andmention is also made thereof in the scriptures.

THE DEVELOPMENT OF SLA MAGGAGA

What has just been said is a brief account of how a critical analysismay be made of the existence and operation of the principle relating to'action' which brings about its corresponding 'result'. Acceptance of the

rationale of this principle and bearing it in mind is Kammasakathsammdihi. Whoever is endowed with this right belief (sammdihi)eschews all immoral actions which are liable to bring about unwholesomeresults. Abstinence from musvda (falsehood), Pisunavc (slander),Pharusavc (harsh speech) and Samphapplpa (frivolous talk) isscrupulously observed. This abstinence constitutes Sammvc (Rightspeech). Abstinence from killing (Pntipta), stealing (Adinnadna), andsexual misconduct (Kmesu micchcra) is also observed, thereby achievingSamm kammanta (Right Action). At the same time Micchjva (iniquitouslivelihood) is abstained from, which leads to Samm jva (Right livelihood).

Every conscious effort which leads to Samm vcc, Samm kammanta andSamm jva fulfils and maintains the three components of Sla maggaga(the sublime Path of Morality).

ATTAINMENT OF JHNA SAMDHI

An impeccable morality and fully established Sla maggaga permitSamatha bhvan which, if steadfastly focussed on a specific sense object,can develop Jhna samdhi. The tide of joy and gladness which surgesthrough the aspirant on the attainment ofJhna samdhi is anoverwhelming personal experience. During jhnic ecstasy, there is great


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buoyancy of the body and sense of well-being. There is also a concurrentfeeling of happiness and much elation. This shows how Samatha bhvanwhen practised well and developed properly can bring immediate andoutstanding benefits in the form of physical and mental well-being. Oneshould not be content, however, with just Jhna samdhi and what it has tooffer, because this Samdhi per se cannot achieve Sallekha kicca

(eradication of Kiles or moral defilements). Sallekha Sutta deals with forty-four observances which lead to eradication of Kiles. Reference may bemade on this subject to the said Sutta for comprehensive information.

VIPASSAN BHVAN FOUNDED ON JHNA SAMDHI

Whosoever gains jhna samdhi should use it as a basis for the

development of vipassan bhvan. The modus operandi can take the formof alternating episodes, one following the other, involving Jhna samdhiand Vipassan bhvan which directs its attention and mindfulness on thepreceding Jhna samdhi. It may also start with withdrawal from Jhnasamdhi and after reflection on and mindful Vipassan observation of the

jhnic state in which the Yog had just been, attention and Vipassanbhvan would then be directed to each perception out of several that mayarise, as for example, those connected with vision, hearing, etc. The differentkinds of sense objects to which, as they are encountered, such Vipassanbhvan is addressed, are designated Pakiaka sakhras (miscellaneousconditioned things subject to change, sorrow, etc.)

ATTAINMENT OF VIPASSAN SAMDHI

Those who cannot achieve Jhna samdhi will begin Vipassanbhvan and develop mindfulness of the Pakiaka sakhras as they arise.When Vipassan samdhi grows in strength, Nvaranas (hindrances)disappear and the observating mind stands out pure and clear. This is the

manifestation of Citta visuddhi (purity of the mind) established throughVipassan samdhi. At this stage, behind every single effort made formindfulness, there is the impelling force of Samm vyma (right effort)which is concerned with ensuring maximal mindfulness; as well as Sammsati (right mindfulness); and Samm samdhi (right concentration) whichaffects correspondence of the observing mind to and its firm focus on thesense object that is being observed. These are the three Sammdhimaggagas which serve as primary supportive Maggaga for Vipassanpa.

THE DEVELOPMENT OF PA MAGGAGA


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When basic Sammdhi has been firmly set up and grown in statureand strength, mindful observation of each sense perception confers insightinto its true nature. It becomes possible to make a proper distinctionbetween the observable, perceivable sense object (rpa) and the mental

faculty that perceives (nma); and cause is clearly distinguished from itscorresponding result. This is tapari.

Thereafter, mindfulness brings direct knowledge of a continuouslyrepeated cycle in the operation of which the perceived sense object as wellas the perceiving faculty are concurrently going through a phase of fresharising which immediately alternates with the other in which there iscessation. This personal observation of a cycle of continuous arising andcessation leads to the cognizance of impermanence or transitoriness;

suffering; and non-individuality. Items of knowledge thus progressivelyacquired are termed Tirana pari, and they constitute true Vipassanas. This realization, during the progress of Vipassan bhvan, of thefacts of impermanence, suffering and non-individuality is derived frompersonal experience and knowledge. It is not mere acceptance of whatothers say nor is it something learned from the study of scriptures. It isknowledge gained through direct personal experience, during the practice ofVipassan bhvan, of the components of sense perception arising anew andimmediately ceasing in a continually repeated cycle. The characteristics ofimpermanence (transitoriness), suffering (sorrow) and non-individuality (no-self) are experienced and truly understood. Therefore this realization isSammdihi.

Every incidence of such realization is supported by the promptingand orientation of Sammsakappa maggaga toward the right path.Sammdihi and Sammasakappa together constitute pa maggaga.When they are added to the three Samdhi maggagas (sammvyma,samm sati and samm samdhi), there are five Vipassan maggagas.

These five Vipassan maggagas are involved in all Vipassan practices.

The three Sla maggagas are already established earlier on with theobservance of the precepts. During Vipassan bhvan, Sla maggagasremain pure. When these three Sla maggagas are added to the fiveVipassan maggagas, we have a total of eight Vipassan maggagas.

DEVELOPMENT OF THE EIGHT VIPASSAN MAGGAGA

Assiduous practice of Vipassan bhvan will promote developmentof Vipassan maggaga and bring about full maturation of Vipassan a.

The eight Ariya maggagas are thus achieved and Nibbna realized.Sakkyadihi and all other Kiles (moral defilements) that lead to Apyas


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are entirely eliminated by this single event. This marks the attainment of thestate of Sotpatti magga, the lowest stage in the Ariyamagga. Efforts shouldthus be made to divest oneself of Sakkyadihi through Ariyamagga. It willbe seen here that Pubbahga maggaga (precursor magga) is developedon the basis of Kammassakath sammdihi, Sla maggaga andSammdhimaggaga; and with further development of Vipassan-

maggaga which is inherent in Pubbabhga maggaga, Nibbna is realizedthrough Ariya magga. It is important to note the three successivemaggagas which have to be developed in order to attain Nibbna, Theseare-

(a) Mla maggaga comprising Kammassakath Sammadihi, Slamaggaga and Samdhi maggaga,

(b) Pubbabhga maggaga which is based on Mla maggaga, and

(c) Ariya maggaga.

From what has been said so far, you will recall that benefiting onstrong support of Sla and Jhna samdhi, or vipassan samdhi, one who

is endowed with confidence in and true conviction of Kamma (action) andcorresponding result, will develop vipassan maggaga in the form ofPubbahbhga (precursor) maggaga. This will lead to the attainment ofSotpatti magga whereby moral defilements which potentate relegation toApya such as Sakkyadihi will be eliminated. Further development of thisvipassan maggaga can lead to the crowing achievement of the ultimate,namely, Arahatta magga at which stage all moral defilements would befinally and completely purged; and full emancipation from their tyrannyattained. This process of progressive development has to be guided byinstructions embodied in the Satipahna desan, Buddha's discourse(instruction) on the Foundations of Mindfulness.

NO VIPASSAN PA NOR MAGGA PACAN ARISE WITHOUTSATIPAHNA

The introductory Ahakath (exegesis, commentary) ofSaipatthna sutta says:


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"Yasm pana kya vedan citta dhammesu kinci dhamma anmasitvbhvan nma natthi. Tasm tepi iminva maggena sokaparidevesamatikkhantbi veditabb."

which Pi passage may be interpreted as follows:

"Without mindfulness directed to anyone of the objects ofSatipahna, namely, kya (body), Vedan (feelings, sensations), citta(thoughts, ideas) and Dhamm (phenomena or characteristics of existence),no vipassan pa nor ariya magga Pa can be developed. Thus, itshould be inferred that Santati, minister of a royal court and Patcrwhowere reputed to have overcome Sokaparideva (sorrow and lamentation) andattained the status ofArahatand sotpanna respectively after hearing one

sermon (or Gth) delivered by the Buddha, must also have overcomeSokaparideva by following the instructions of Saipatthna desan.

Mindfulness may be established by focussing earnest attention on thepostures and attitudes taken, and movements made by the body (Kya)which is an aggregation of rpas. These include awareness of walking,halting, sitting, reclining, bending, stretching and such other bodymovements and postures. Alternatively, attention can be directed tosensations or feelings (Vedan) which are (a) pleasurable, (b) unpleasurable

or (c) indifferent, indeterminate, neutral. Mindfulness may also be broughtabout by contemplating on the processes of thought, generation of ideas,etc., which are the functions of citta. Similarly, characteristics or phenomenaof the perceptions of sight, sound, odour, taste, may each be the object ofcontemplation. Only through mindful observance of and sustained attentionto any one of these four areas can vipassan pa and magga pn beacquired.

Therefore, if sammsati is applied to body stance and movements;

to vedan; citta; or characteristics of the perception of sight, sound, etc.,and mindfulness or awareness is established, Vipassan pa will begenerated. As vipassan pa is continuously nurtured, and developed thesuccessive stages on the Ariyamagga will be reached and moral defilements(kiles) will be entirely wiped out and Arahatship achieved Satipatthna isthe only way by which efforts can be directed to the attainment ofpurification through removal of all vestiges of Kiles. Hence Buddha'sdeclaration to the effect that the four Satipahnas constitutes the one andonly path that leads all sentient beings (including Bodhisattas,Paccekabodhihsattas, Ariysvaka-designates) to liberation from defilementsof Kiles.


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IMPORTANCE OF DISBURDENING THE MIND OF ITS DEFILEMENTS

There are two kinds of defilements (filth, pollution). One is defilementof Rpa and the other is of Citta. Of the two, it is more urgent and

necessary for the Citta (mind) to be rid of its defilements. But the majority ofpeople only understand how to attend to the Rpa defilements i.e., how toclean themselves when their bodies are soiled with sweat, dirt, etc. Theywould bathe or wash themselves, clean themselves with soap, and in someinstances, even put a final touch by applying sweet smelling creams orpastes to the body. Cleaning the body, however immaculately it has beenadministered, cannot by itself lead to deliverance from the sufferings ofApya, senility, illness and death which are inherent in Samsra, nor can itbestow rebirth in blissful celestial abodes of the Devas. The attainment ofNibbna is certainly out of the question. Only when citta is cleansed(disburdened) of its defilements such as Lobha, Dosa, and Moha, can the

sufferings ofApya and the shackles of Samsra be overcome and Nibbnarealized. Hence the vital importance of efforts to be made for disburdeningthe mind of its defilements. The only means of stamping out all moraldefilements which assail the mind is the practice of Satipahna.

That is why mindful observance must be continuously applied toevery bodily behavior as they are initiated or brought about; every senseperception as it occurs; every thought or idea as it is generated; everyphenomenon or characteristic of sense perception (as for example that of

sight, sound, odour, taste, etc.,) as it is contemplated on. As one progressesin the application of such continuous mindfulness, one will realize that one'smind has been gradually cleansed of its moral impurities. This realizationbrings with it stronger conviction that the Buddha having Himself gonethrough the process of eliminating all moral defilements, had propagated itsmethodology, thus providing the means whereby His Svakas (disciples)were enabled to practise mindfulness accordingly and disburden themselvesof all Kiles.

One also begins to see that the outcome of this process indetermined by the measure of effort that is expended for continuity ofmindful observation. If the endeavor is slight, little benefit would accrue; iflarge, greater benefits would be derived in the purification of the mind; and iffull eadeavour is applied, complete elimination of kiles would be achieved.Satipahna is the only way by which all Kiles can be cleansed anddeliverance from the shackles of Samsra attained. When Sotapatti maggastage is reached, one fourth of the defilements of Citta, namely.Sakkydihi (the heresy of individuality); Vcikicch (doubt, indecision);and Loba (craving), Dosa (ill will, hatred), Moha (ignorance, wrong

perception) which lead to Apya, would be cleansed. Attainment ofSakadgami magga would bring about the cleansing of half of the Kilesdefilements. Coarser forms of Kmarga (sensual pleasure) and Vypda


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(malevolence) would be disburdened at this stage. When Angmi magga isattained one would be rid of three fourths of Kiles, because all vestiges ofKma rga and Vypda would have been stamped out. When the finalArahata magga is reached, one is completely free from all Kilesdefilements. Thus Satiapahna is the only pathway which leads toliberation from all defilements of the Citta (mind). This fact is of the utmost

importance and should always be kept in mind.

FREEDOM FROM SOKA

The same pathway leads to deliverance from the oppression of Soka(grief or sorrow). Satipahna, which is continuous application of mindfulobservance to bodily posture or behavior; sensation; thought process;

phenomena of sense perception as they arise, is the only way by which onecan overcome grief and sorrow. Sentient beings do not wish to suffer fromgrief or sorrow, and would be only too willing to procure remedies, charms,mantra etc., which can ensure freedom therefrom, if such were available.What can really dispel grief or sorrow, however, is the practice ofSatipahna.

OVERCOMING PARIDEVA

Some people are liable to be stricken with much grief and be thrown

into uncontrollable fits of wailing and lamentation on the death of a husband,a wife, a son, etc. If such persons should take up the practice ofSatipahna diligently, they would derive great relief from their afflictionwithin a few days. Continuation of Satipahna would, in course of time,bring complete release from the throes of grief Satipahna, therefore, isalso use pathway by which Pariveda (wailing, lamentation) can beovercome.

OVERCOMING DUKKHA AND DOMANASSA

Dukkha (physical pain or suffering) may arise spontaneously in thebody, or may arise from injuries inflicted by another person's physicalassault. It may also result from burns due to insulation or fire. Such physicalpain or suffering is hard to bear and nobody wishes to be exposed to it.Domanassa (mental suffering) is unbearable anguish caused by loss or

destruction of one's fortune, and is therefore equally unwelcome. All sentientbeings are subject to and troubled by Dukkha and Domanassa. If these twocould be eliminated, there would be perpetual happiness and peaceful lives


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for all. Everybody would certainly wish to be liberated from Dukkha andDomanassa, and if one desires such liberation, one only needs to follow thepathway of Satipahna. There is no other way.

Although the body is free from physical pain, there would still besuffering if the mind is disturbed or in a state of turmoil. If one's wishes oraspirations are not fulfilled, there is anxiety and mental suffering. Tidings ofmisfortune such as the death of a young son or daughter as the result of aroad accident or of drowning, would immediately turn a carefree and happystate into one of grief and sorrow. Mental suffering brought about by thedeath of one's close relatives is termed ti vysana. Grief and anguishcaused by loss of property and fortune as a result of natural disasters orrobbery and theft, is Bhoga vysana. Distress and mental suffering due todisease or illness which is prolonged by chronicity, or incurable because ofmalignancy, is Roga vysana.

For those who set great store by moral rectitude and strictobservance of Sla (moral precepts) and especially for members of theSagh (assembly of Buddhist priests), Sla vysana (breach of moraldiscipline) gives rise to remorse and much mental anguish. Dihi vysana(destruction of right views) occurs when a person who had originallyaccepted the right view of Kammassakath sammdihi and recognized thefacts of Kamma (action) and its effect; and of rebirth after death, listens toand accepts false views that there is no precursor action nor its effect; nor

any re-birth after death; and that there is nothing after death. While hecontinues to believe that these false views are correct, he would be satisfiedand no scruple would assail him. He might even try to propagate the falseviews that he had newly embraced. Realization of his prodigious error wouldcome when death impends, and dreadful Gati nimitta appear.

When reborn in the Peta realms (one of the four Apyas) or whencast into Niraya (hell), he would realize his error in accepting false views. Hewould then know that it is wrong to believe that there is no precursor action

and its corresponding effect and that there is no rebirth after death, becausethrough his own experience he realizes that he has to suffer the miseries ofApya as the result of his unwholesome or evil Kamma in his past existence.At this time he would rue his folly which had led him to forsake right viewsand accept false ones, and bitter remorse and mental distress would tormenthim.

During Buddha's ministry, two persons one who lived and behavedlike a dog and another who adopted the life-habits of cattle were told byBuddha that following such animal practices would lead to rebirth in thecanine or other animal world. They were greatly shocked and disturbed ondiscovering their mistaken views, and lamented and wailed over their folly.


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Similarly, one dancer had believed that as a result of her danceperformances she would attain the happy existence of Devas in Pahsa Devarealm. When Buddha explained to her that Pahsa is not a Deva realm buthell and that dance performances can bring about relegation thereto, shealso realized how she had been labouring under misapprehensions and falseviews and bitterly wept over her misfortune. These are also instances of

mental suffering brought about by Dihi vysana (destruction of rightviews). Here again. the only was by which such suffering may be avoided orovercome is the practice of Satipahna.

It must be noted also that Satipahna is the only pathway to befollowed for the attainment ofAriya magga and realization of Nibbna.

Attainment of Magga immediately brings its fruition, Phala.Therefore as is usually expressed in Myanmar, the two can be combinedtogether. Again, Ariya magga and its fruition, Phala, leads to realization ofNibbna and thus the two resultants "Ariya magga and Phala," and"Nibbna" can be combined into a compound word.

After every meritorious deed, Buddhists would invariably pray thatperformance thereof would redound to the attainment of "Magga-Phala-Nibbna". For some people such prayer may be the expression of a genuine

aspiration; for other it may just be an attempt to conform to examples set byteachers and elders; or a mere observance of traditional rirual. Any prayerwhich is said for convention's sake only, and is not prompted by seriousinterest and conviction, would certainly suffer from lack of potential forexpeditious achievement of results. The important thing is to have essentialknowledge about the evils of Samsra and to pray for the attainment ofNibbna with seriousness and determination. The evils of Samsra comprisesenility, disease, death, physical pain, grief, anxiety and mental sufferingwhich afflict all sentient beings during each existence in their respectiveround of births. Moreover, when untoward circumstances facilitate activationof the resultants of accumulated Akusala Kamma (sinful conduct, evil

actions), relegation to the four Apyas would occur, and intense sufferingand misery would have to be undergone. Such dreadful suffering and miserywould only end when one attains Nibbna. Therefore, it is necessary tocontemplate on and fully understand the evils and suffering inherent inSamsra, and to pray and strive seriously for the attainment of Nibbnawhereby all suffering may be completely overcome.

It may not be possible to attain Nibbna right away during thepresent existence. But prayer for its attainment and efforts made to achievethis purpose would ensure rebirth in circumstances which are conductive toattainment of Nibbna. Rebirth would be in the human world and during thislife span there will be opportunities for hearing the Dhamma (Buddha's


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teaching) and practising it. Through such practice, "Magga-Phala-Nibbna"would be attained. For this attainment, the only pathway is the practice ofSatipahna. If Satipahna practice is commenced now, one may attain"Magga-Phala-Nibbna" even in this life. Therefore those who wish toaccomplish this attainment as soon as possible must not be content onlywith the saying of prayers therefore, but must indeed begin Satipahna

practice right now.

That is why Buddha had stated that in order to divest oneself ofSakkyadihi, one should make haste and begin efforts for practisingmindfulness of each bodily movement or posture, each sensation or feeling;each thought or impression; and each Dhamma (condition, property orcharacteristic of natural phenomena) as they arise.

PRACTICE ACCORDING TO THE DISCIPLINE OF SATIPAHNA

For those who have attained Jhna samdhi, practice of the fourSatipahnas may be initiated by going into the Jhnic state. Immediately onwithdrawal therefrom, attention and mindfulness must be focussed on thispast Jhnic citta as well as on concomitant Citta, such as Vitakko(reflection, argument, reasoning) if prominent. After this, mindfulness mustalso encompass all readily recognizable Pakiaka sakhras

(miscellaneous conditioned things subject to change, sorrow, etc.,) such astactile, auditory, visual perceptions etc. When fatigue from continuousapplication of mindfulness to Pakiaka sakhras sets in, the Yog shouldreenter the Jhnic state. When relief from fatigue is thus attained, the Yogshould come out of the Jhnic absorption, apply mindfulness to theimmediately past Jhnic citta and thence to the Pakiaka sakhras asthey arise. When fatigue recurs, relief will be sought again by returning tothe Jhnic state, and this alternation of Jhnic state and mindful observationof the Pakiaka sakhra should be continued till Jhna sammdihi andJhna samdhi are progressively strengthened and fatigue is overcome.Henceforth, application of mindfulness to Pakiaka sakhra may be

carried without interruption of or recourse to Jhnic absorption.

VIPASSAN BHVAN FOR THOSE WHO HAVE NOT ACHIEVED JHNA

How yogs who have not achieved Jhna may begin Vipassanbhvan by mindful observation of the four Dhtus (principal elements) isdescribed in the Visuddhi magga. In the Sattipahna sutta, instructions

are given on mindful observation of the movements and postures of thebody, such as "Gacchanto v gacchmtti pajnti" etc. This describes howVyo dhtu (air element) which is readily recognizable during the


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movements of walking, may be focussed on for mindful observation. Man canassume at any point in time, any one of the four Iriypathas (postures)namely, walking, standing, sitting, lying down. That is why Buddha had madethe following statement:

"Puna sapara bhikkhave bhikkh gacchanto v gacchmttipajnti"; which means "yet another way of mindful observation, ohBhikkhus, is to develop while walking (that is while making movements totake walking steps), mindfulness of the Iriypattha of walking." Thus, whilewalking, one must be mindful and fully aware that one is walking; whilestanding, one must be mindful of one's posture and be aware that one isstanding; similarly, while sitting one must be aware that one is sitting; andwhile lying down, one must be aware that one is lying down. Buddha alsoadded that mindfulness of each Iriypatha (posture) should be directed notto the type of Iriypatha alone, but also to the characteristic disposition of

the component parts of the body when the particular Iriypatha e.g. sittingposture is struck. In such an instance, mindfulness will encompass theIriypatha (the sitting posture); the disposition of the head e.g. sitting withhead raised; or sitting with head hung low; and the state of the abdominalwall which is heaving and falling with respiratory movement.

PREPARATION FOR VIPASSAN BHVAN

In the beginning, most Yogs take up the practice of Vipassanbhvan in the sitting position. Therefore, Buddha had directed that oneshould sit cross-legged for the practice of Vipassan bhvan. There arethree ways in which one may sit cross-legged (Pallaka bhujati= to sitcross-legged):

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

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

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

Any of these three sitting postures may be taken according to one'spreference. Women may also take any of these postures if they are among


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themselves. The important criterion for choice is the assurance that thesitting posture adopted will permit prolonged sessions of Vipassanbhvan. If it is possible to take up long sessions of Vipassan bhvanwithout making movements and changing posture, samdhi is likely to beestablished easily. Once Samdhi is established, Vipassan a can bedeveloped. If Vipassan bhvan is taken up only after Jhna samdhi is

established, Vipassan a can be attained more easily. For those whobegin Vipassan bhvan straight away, great effort would be needed forthe establishment of Samdhi. That is why it is important to develop theability to take up long sessions of Vipassan bhvan.

Buddha also pointed out that after sitting cross-legged, one shouldhold the upper part of the body straight and erect. If the body is bent andslumped there will be laxity of physical energy and vigour which leads todifficulty in attaining Samdhi a. The upper part of the body must

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

THE PRACTICE OF KYNUPASSAN SATIPAHNAM

The Yog may start with mindful observation of a readily recognizableRpa in any part of the body. The body which is tensely braced forVipassan bhvan is seated cross-legged and one may recognize anddevelop full awareness of the sitting posture for as long as it is maintained.But prolonged mindful observance focussed on one single object, namely thesitting posture, does not require arduous concentration and may thereforelead to flagging of the vigour and strength of purpose. For this reason wehave been instructing yogs to be mindful of the state of the abdominal wall,registering awareness of its heaves and falls as they occur. Those who have

followed these instructions in the practice of Kynupassansatipatthnaand gained true insight and wisdom according to the Buddha's dhamma arelegion.

Therefore Sati (mindfulness) must be focussed on the abdominalwall. It will be seen that with every inhalation of breath, there is a heaving ofthe abdominal wall. This is due to increase tension and thrust in theabdominal cavity and is the manifestation of the characteristic of Vyodhtu(air element). With every exhalation of breath, there is a falling of theabdominal wall. This is the result of lowering of tension and relaxation of theabdominal wall which is again the manifestation of the characteristic ofVyo dhtu in its waning phase. Mindfulness of the state of the abdominal


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wall must be established. When there is heaving of the abdominal wall, onemust be fully aware of the heaving movement and register its occurrence inone's mind. Similarly, when there is a falling of the abdominal wall one mustbe fully aware of the falling movement and register its occurrence in one'smind. This interpretation is according to the way in which Buddha had givenHis instructions in connection with mindfulness of the Iriypatha of walking

when one is making movements to take walking steps. In order to make itclear that the meaning of the colloquial word "walking" (used in explainingthe practice of mindfulness of Iriypatha), includes the connotation thatboth the impulse to walk as well as the nature of Vyo dhtu is clearlyrecognized through application of mindfulness, Buddha had said;

"Gacchmti citta uppajjati, ta vya janeti"

which means "the impulse or intention to go arises in the mind first and thiscitta (mind intention) brings about the manifestation of the characteristicof Vyo dhtu (air element). Yogs who have taken up Vipassan bhvanare deriving personal experiences of these facts exactly as they had beenelucidated in the dhamma and are gaining knowledge thereby.

Therefore when there is heaving of the abdominal wall, one must bemindful of the heaving movement and take note of its occurance, and when

there is falling of the abdominal wall, one must be mindful of the fallingmovement and take note of its occurrence. There is no need to put anythinginto words. One only needs to be mindful of what is being focussed on. Theimportant thing is to recognize and be mindful of the nature of what hasarisen. Thus, mindfulness of the heaving of the abdominal wall must startwith its beginning and be continuously applied up to its end. Mindfulness ofthe falling of the abdominal wall must also start with its beginning and beapplied continuously up to its end. As Samdhi gains strength, thecharacteristics of tension, thrust, relaxation and movement will, on theirown, become clearly recognizable. When in a seated posture, undisturbed bymovement, the heave and fall of the abdominal wall is most conspicuous and

recognizable. Therefore the heaving and falling movements of the abdominalwall must be mindfully observed without interruption. When the movementof heaving ends, that of falling begins; and when the movement of fallingends, that of heaving begins. There should be no interruption in mindfulness.It has to be maintained continuously.

When one is bowing one's head, one must fix one's attention on andbe aware of the bowing movement. When raising the head also, one must fixone's attention on and be aware of the raising movement. If one's hands andfeet are being moved or re-arranged, one must fix one's attention on and beaware of the re-arrangement, the bending, or the straightening as theyoccur. When standing up from a sitting posture, one must take mental note


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and be aware that one is standing up. Lightening of the body and itsprogressive elevation should be mindfully observed continuously from itsstart till the standing posture established. When one has established oneselfin a standing posture, one should take mental note and be aware that onehas assumed a standing posture. One would then feel and know thetenseness of the body which is the manifestation of characteristic of Vyo

rpas (air elements in the elementary matter). When from a standingposture one begins to walk, one must mentally note that one is walking.Instead of this, one may focus mindfulness on the alternating steps beingtaken, mentally noting the stepping of the right foot and of the left foot asthey each occur. Mindfulness must cover the whole period of the step,beginning with the raising of the foot and following its movement forward tillthe foot is set down after the step has been taken. When mindful observationof the process of walking has been developed properly each step will becovered by three points of mental noting namely, (i) on raising the foot (ii)on stepping forward and (iii) on putting the foot down at the end of the step.When Samdhi has been strongly established, the raising of the foot and itsawareness, the stepping forward and its awareness and the setting down ofthe foot and its awareness would be recognized distinctly. This is knowledgewhich distinguishes Rpa (form, physical characteristic, assemblage ofmaterial elements and properties) from Nma (mental elements, mind).

With further growth in strength of samdhi, one will also be able torecognize and be aware of the impulse, mind or intention to move or gowhich is in accord with the Pi text "Gacchmti citta uppajjati, ta vyajaneti" quoted previously. This knowledge is derived as direct personalexperience in the course of Kynupassan satipahna; and therefore isnot acquired at second hand as in the case of book learning from the studyof the scriptures. Those who have not taken up the practice of Vipassanbhvan will not have this knowledge. To prove this, one might try movingthe index finger to see if impulse or intention to move the finger, whicharises first in the mind, can be recognized. One may know that mentalimpulse or intention which motivates the finger-movement arises first, butone would have no idea when and how this impulse has arisen. One mayalso know that the head is raised, lowered or moved because an impulse orintention for making such movement has arisen in the mind. But when and

how this impulse has arisen would not be recognized. On the other hand,whenever a yog, who has been continuously practising mindfulness, makesa movement or re-arrangement of the body posture, he can clearlyrecognize the impulse to move or re-arrange body posture which first arisesin the mind. Thus, direct personal knowledge is derived through actualexperience that "intention to make a movement arises first and that thisCitta (mental intention or impulse) brings about the tensing and bodymovement (Vyo rpa)." In addition to this, progressive extension of directexperiential knowledge brings recognition of the diffusion of Vyo rpastimuli throughout the body and movement under its impulsion eitherforwards or backwards according to the dictates of Citta impulse. When

Samdhi insight grows stronger still, it will be seen that each impulse for,and actual involvement of various components in the execution of aparticular movement or change of posture does not move from one place to


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another but disappears with each completion of the specific movement orchange. This clearly proves that all is impermanent, and that there is noindividual "I" nor Atta principle which moves. One thus progressively derivesdirect experiential knowledge that this movement or change of posturecomprises coordinated responses of the various component Rpas to aspecific Citta impulse or intent

Vipassana - Mahasi Sayadaw

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