Venerable Saddhammaransi Sayadaw
English translation by Sayamagyi Daw Hnin Yi
Mawlamyaing, Myanmar
--o0o--
Introduction
All those who have come to practice Vipassana Meditation want to gain Insight very quickly.
Those who have not experienced any Insight yet would like to gain Insight very
quickly. Those who have experienced some Insights would like to gain further
Insights very quickly. Everyone wants to gain Insights very quickly. To reach
these goals, one must first listen very attentively and closely to the
"Basic Exercises on Vipassana Meditation"
so that one will remember each and every word of the instruction thoroughly
when you practice. One must read and study them diligently. Only then will one
be able to reach the goal.
Vipassana Meditation practice is not something that has
to do with physical effort or verbal recitations. It has to do with the mental
faculty or mind.
Thus, it is absolutely crucial that one knows
how to:
- keep the mind on the
object of meditation with pinpoint precision
- train the mind so that it does not wander to outside objects
- train the mind so that it will wander for long, if and when it wanders to
outside objects
To be able practice in such a way, one must
read, study, memorize, listen and pay close attention to the details of the
Basic Exercises in a diligent and meticulous manner. Thus all those who want to
practice Vipassana Meditation effectively should read
and study the Basic Exercises with special care and attention.
Saddhammaransi Sayadaw
--o0o--
This is the first lecture on Basic Exercises or
Basic Principles of Mindfulness Meditation by the most Venerable Sayadaw of Saddhamma Ransi Yeiktha (Meditation Center)
for those yogis who have come to practice Vipassana
Meditation at Saddhamma Ransi
Yeiktha (Meditation Center).
Of those who have come to practice Vipassana Meditation, those who have not experienced any
Insight would like to gain Insight as quickly as possible. Those who have
already experienced some Insight would like to gain further Insights more
quickly. To be able to reach the highest goal quickly, you must listen with
utmost care and attention to the following discourse "Basic Exercises on
Mindfulness Meditation" and practice accordingly.
To mention briefly, there are three kinds of
"Basic Exercises on Mindfulness Meditation". They are:
- meditating while in the sitting position
- meditating while walking
- meditating while performing daily activities or "Meditating on the
General Details"
I. Meditating while in
the sitting position
I will first explain about meditating while in
the sitting position. First you must pick a quiet and peaceful place. Then,
choose the most comfortable posture which will enable you to sit for quite some
time. You may sit with your knees bent under you or you may sit cross legged,
but you must choose a posture which will enable you to meditate for a long
time. After you are satisfied with your sitting posture, keep your back and
head straight. Then, close your eyes and focus your attention on you abdomen.
When you inhale or breathe in, the abdomen Rises
or Expands. You must note this rising with close concentration so that your
mind is pinpointed on it from the start of the Rising, as it rises in stages,
to the end of the rising without your mind wandering anywhere and note as:
"Rising".
When you exhale or breathe out, the abdomen
Contracts or Falls gradually. You must also note this from the beginning of the
falling, in stages, to the end of the falling, with pinpointed precision so
that your mind does not wander anywhere and note as: "Falling".
When noting the Rising and Falling of the
abdomen, you should try not to concentrate on the physical form of the abdomen.
You should try to concentrate on how the air, when inhaled, affects some
tension and pressure that pushes up from the inside. You must try to feel and
know or realize this pushing up of the air from the inside, the tension and
pressure, etc., and not the physical form of the abdomen. The abdomen is so
called only for its namesake, "Pannat"
(Concept or Convention). Vipassana is not for Pannat (Concepts) but for the true nature, "Paramat" (Reality). The nature of air pushing up from
inside, the tension, pressure, etc., is "Paramat",
the real thing that is happening when you breathe in. Thus you must concentrate
closely and precisely to try to know this Reality.
You must note as carefully when breathe out. You
must try not to concentrate on the form or shape of the abdomen, but on the
gradual and slow movement, vibration and recession of the air as you breathe
out.
Thus you must keep noting these 2 movements as
"Rising, Falling"; concentrating on the gradual force of air that
makes the abdomen rise and the gradual contraction of the abdomen as you
breathe out.
If you feel that you cannot keep your calm by
noting these 2 movements as "Rising, Falling", you may add another
object and note "Rising, Falling, Touching."
When concentrating on "Touching", you
should not allow yourself to be carried away by the form or shape of your limbs
touching the floor/mat or each other, but concentrate on the hardness or
tension of the touch.
If you still cannot concentrate enough and your
mind tend to wander with these three movements, then you can add another and
note "Rising, Falling, Sitting, Touching".
When you concentrate on the "Sitting",
try to concentrate by encompassing from the upper part of your body down and
try to feel the stiffness and tension on your body (from the force of air
element that has pushed you up into the sitting position). You should not
concentrate on the shape or form of the head, hands, legs or body. The
"desire to sit" has set in motion the air element that supports and
props up the body into this position called "Sitting". You must try
to feel the stiffness, tension, pressure, etc. of this support and not the form
of body, hands or legs.
So now you have 4 objects to note: "Rising,
Falling, Sitting, Touching". When you note with 4 objects as such, your
mind will usually become calm. If you find noting as "Rising, Falling,
Sitting, Touching" with the 4 objects is helpful, you may continue with
such noting. However, if you find that noting with 4 objects as such puts your mind
in so much strain and worry that you cannot concentrate well, you may want to
note with just 3 objects as: "Rising, Falling, Touching". If you
still find that noting even with 3 objects is not helping you, you can note
with just 2 objects as "Rising, Falling". The main objective is to
calm the mind and develop concentration.
As a beginner, while noting "Rising,
Falling, Sitting, Touching", your mind may wander here and there - to the
pagoda, monastery or temple, to the shopping centers, to the house, etc. When
this occurs, you must also make note of your wandering mind as "Wandering,
Imagining, Planning, etc." As your concentration becomes strong and your
Insight progress, you will find that your wandering thoughts disappear after a
few notings. You will come to realize for yourself
that the thoughts pass away with a few continuous notings
by observing precisely and closely in a meticulous manner.
As you progress in you
concentration and reach the Insight knowledge known as "The Knowledge of
Dissolution" (Bhanga Nyana),
you will find the thoughts disappear with each noting.
With further progress in your Insight, you will
come to see not only the thoughts disappear with each noting, but the noting
mind (or awareness) also disappears with the noting. Thus you will come to
realize that: "The thoughts are not everlasting. Also the noting mind (or
the awareness of them) is not everlasting - Anicca."
Being so oppressed by such rapid succession of
Arising and Passing away, the yogi comes to realize their Unsatisfactory
nature or Suffering. At the same time, the yogi finds that this Arising and
Passing away as well as the resulting Suffering cannot be warded off in any way
or by anyone. One cannot do anything about it. It is Uncontrollable - Anatta. There and then you come to the realization or
Insight into the truth about: "All conditioned things being Transient (Anicca), being objects of Suffering (Dukkha)
and being Uncontrollable (Anatta)". Thus, a yogi
comes to a clear Insight or knowledge of Anicca
(Impermanence), Dukkha (Suffering) and Anatta (Uncontrollability).
Mindfulness on the
pain
As you go on concentrating "Rising,
Falling, Sitting, Touching" for about an hour or 45 minutes, you will
notice that your limbs start to ache, become painful or numb. When this occurs,
you have to change your concentration from "Rising, Falling, Sitting, Touching"
onto the pain, and concentrate your mind on the pain.
There are 3 ways of being mindful or fixing your
concentration regarding the pain:
The first is to concentrate on the pain with the
objective of making the pain disappear.
The second is to make a strong determination to
make the pain disappear within this one sitting or within one day, and to fight
it all out in an aggressive manner.
The third is to concentrate so as to know the
true nature of the pain.
Method #1. Concentrating with the objective
of "wanting to be relieved of the pain". The first way means
that the yogi is actually craving for the pleasure of having no pain. That
means the yogi is having greed for pleasure. Mindfulness Meditation is to rid
oneself of greed, to stop being greedy. Instead, this greed (Lobha) now becomes an obstacle to the progress and
realization of the true nature of things. Thus, a yogi should not contemplate
in this way.
Method #2. The second way, where you determine yourself to
get rid of this suffering, is not good either, because there is anger (Dhosa) in the determination to fight. In other words, the
determination is colored with anger. One will not be able to make progress if
one allows anger to creep in. That is why one should not adopt this method.
Method #3. The third way is to concentrate your mind on
the pain so that you will come to know the "true nature" of the pain.
Only when one comes to know the true nature (of pain, in this
case),
When pain occurs, yogis usually tend to become
tense both in body and mind. One should not tense up like that, but try to
relax both in body and mind. You should also try not to worry about whether you
will have to endure the pain the whole time or during this whole hour. You must
try not to have such worries.
You should keep yourself calm and adopt the
attitude that: "Pain will come and go at its own will, and my duty is to
keep mindful of the pain". You must also adopt the attitude that you will
practice "patience with the pain". Patience is the most crucial
element in dealing with pain. The saying that "Patience leads to Nibbana" is the most useful maxim in Mindfulness
Meditation.
After making a determination that you will be
patient, keep both your body and mind calm and relaxed. Don’t be taut. Then,
pinpoint your mind on the pain and try to concentrate on the intensity of the
pain ("How painful is it?") and on where the pain is most crucial
("On the flesh or skin, in the muscles or right down in the bones or
marrow?").
You must try to concentrate on the intensity of
the pain with each noting, then note as: "Painful, Painful; Aching,
Aching; etc.", and know exactly where they occur and how painful it is.
Mindfulness on the pain should be deep and penetrative, and not superficial. As
you keep noting, if you are deeply mindful, you will notice very clearly that
after 4 or 5 notings, these pains and aches become
more and more severe and unbearable.
After reaching the peak, the pain will tend to lessen
and subside following its own course. When this occurs, you should not relax
your concentration. Instead, you should earnestly and enthusiastically continue
being mindful. You will then experience for yourself the pain becoming less and
less after every 4 or 5 notings and the pain shifting
to another location.
Thus seeing the changing nature of pain, the
yogi becomes interested in the practice. Continuing in this way, as the mind
gets more and more steep in concentration, you will
find that the pain increases with each noting.
After reaching a peak, the pain usually
subsides. One must not relax the intensity of one’s noting when the pain starts
to subside. Instead, one must continue with the same intensity of effort, and
one will find the pain subsiding with each noting, and the pain changing
locations. Thus the yogi will come to realize that pain is not everlasting; it
is always changing. It increases as well as decreases. In this way, the yogi
comes to know more about the real nature of pain.
Continuing noting in this way, when a yogi
reaches the stage of Insight known as "The Knowledge of Dissolution"
(Bhanga Nyana), he/she will
realize, as if seeing clearly by his own eyes, that the pain disappears
completely with each noting, as if suddenly plucked away. In this way, the yogi
comes to realize that: "Pain is not permanent. It is Impermanent."
The yogi is now gaining the upperhand on the pain.
With further deepening of Insight, those yogis
whose Insight Knowledge of "
In the case of yogis whose Insight knowledge are exceptionally sharp, they will see distinctly 3 phases
disappearing, that is: the passing of the pain, the consciousness that
recognizes or becomes aware of the pain, and the noting mind registering the
pain.
Thus the yogi comes to realize that pain is not
everlasting or permanent, neither does the consciousness (or feeling of the
pain), nor the noting mind.
Being oppressed by such quick succession of Passing away or Dissolution, the yogi feels that it is
Unsatisfactory - Suffering or Dukkha. As these cannot
be warded off, it is Uncontrollable - Anatta.
Thus, the yogi comes to realize that:
Pain is Anicca -
Impermanent.
Pain is Dukkha - Suffering [Unsatisfactory].
Pain is Anatta - Uncontrollable.
When such knowledge
become very distinct and clear, progress will be made into further Insights.
Mindfulness on Hearing
While meditating, you may hear sounds, see
things or smell things that are around you. You may especially hear the sounds
of corks, birds, hammering and beating sounds, sounds of people, cars, etc.
When you hear such sounds, you must note as: "Hearing, Hearing." You
must try to pay only "bare attention" to the sounds. That is, you
must try not to let your mind follow these sounds or let your imagination get
you about them.
When your concentration gets relatively strong,
as you note "Hearing, Hearing", the sounds may become indistinct as
if from far away, or as if being carried far away, or getting nearer, or hoarse
and not clear. That means you are getting better concentration on your noting.
You are progressing in your noting.
As you go noting in this way and your
concentration get better, you will find that as you note "Hearing,
Hearing", the sounds disappear syllable by syllable and the noting mind
also disappear after hearing each syllable. Yogis, whose Insight knowledge are sharp, are able to experience this very clearly and
distinctly.
Even yogis, who are beginners in noting
"Hearing, Hearing", will be able to experience distinctly that the
sounds disappear in disjointed syllables, without being connected to each other
to make any sense.
For example, when one
hears the sound of the word "Gentleman" and note it as "Hearing,
Hearing." You will notice hearing
the sound of the syllable "Gen" first and then pass away. You will
next hear the sound "tle" and pass away,
and finally the sound "man". The sounds arising and
passing away in such broken sequence that the meaning of the word becomes
obscure and unintelligible. Only the Passing away of the sounds in
broken sequences becomes evident.
When you experience the sounds disappearing, you
will come to realize that the sound is not permanent. When you experience the
noting mind also vanishing or passing away, you will realize that the noting
mind is also not permanent. Thus you will realize further that the sound being
heard is not permanent nor is the noting mind permanent. Thus it is Anicca [Impermanent].
Being oppressed by the
quick succession of such passing away means Unstisfactoriness
or Dukkha.
Since one cannot stop or ward off this
oppression of passing away, it is Uncontrollable (Anatta).
Thus while noting "Hearing, Hearing",
one will come to realize the Insight knowledge of Anicca,
Dukkha and Anatta, and
progress to further Insight knowledge.
Mindfulness in the
sitting position
Noting during the sitting position as
"Rising, Falling, Sitting, Touching" has to do with the physical
body, it is known as Kayanupassana Satipatthana.
Noting as "Painful, Numb or Aching"
has to do with the feelings, it is known as Vedananupassana
Satipatthana.
Noting as "Wandering, Wandering, Planning,
Planning, Thinking, Thinking, etc." has to do with the mind or acts of
consciousness, it is known as Cittanupassana Satipatthana.
Noting as "Seeing, Seeing, Hearing,
Hearing, Smelling, Smelling, etc." has to do with the dhammas,
it is known as Dhammanupassana Satipatthana.
So we see that while practicing in one sitting
of Mindfulness Meditation, as instructed by our benefactor, the Venerable Mahasi Sayadaw, there is included
all the 4 practices of Satipatthana.
II. Meditating while
walking
There are 4 ways of noting Walking Meditation;
they are:
Making one noting with one step
Making 2 notings with one step
Making 3 notings with one step
Making 6 notings with one step
Method #1. The first way is to make note of the step as
one movement as: "Left step, Right step". When you note "Left
step," you must keep your mind closely pinpointed on the movement, from
the beginning of the step to the end of the step. You must concentrate closely
on the gradual forward movement of the step. Try not to concentrate on the physical
form of the foot. Similarly with the "Right step," you must
concentrate on the gradual forward movement of the step, movement by movement.
You must not concentrate on the physical form of the foot.
Method #2. The second way is to make note of the step as 2
movements as: "Lifting, Dropping, Lifting, Dropping".
You must be aware of the nature of the gradual upward movement of the foot,
movement by movement, and again not the physical form of the foot, as you note:
"Lifting." Similarly, when you note "Dropping," you must
keep aware of the nature of the foot dropping slowly, movement by movement, and
not the physical form.
The name of the physical form, such as
"foot", is so called for its namesake only. They are "Pannat", Concepts or Conventions. Concepts are not objects
of Vipassana. The element of motion or movement is
"Paramat", Reality. Only Realities are the
objects of Vipassana.
It is the element of Vayo
dhatu (the air element or the element of motion),
"Paramat" (Reality) that is making the
movement possible. You must concentrate closely and precisely to know this
element of Vayo dhatu.
Method #3. The third way is to note 3 movements as:
"Lifting, Pushing Forward, Dropping". When
you are Lifting your foot, you must keep aware of the gradual upward movement of
your foot as explained above. When you note as "Pushing Forward," you
must keep aware of the gradual movement of the foot forward. When you note
"Dropping," you must pay careful attention to the dropping gradually
of the foot downward.
All these movements must be closely and keenly
observed so that you are with the "present moment" of the movement of
your foot as well as the "knowing" of the nature of the movement
itself, which is Paramat. When your concentration is
strong, as you note "Lifting", you will come to realize for yourself
not only the gradual upward movement, movement by movement, but also that it
becomes lighter and lighter as it moves upward.
As you note "Pushing Forward," also
you will come to realize not only the gradual forward movement, movement by
movement, but also that it becomes light as it moves forward. When you drop
your foot and note ["Dropping"] as such, you will again realize not only
the downward movement, movement by movement, but also that it becomes heavy as
it goes down. Such realization results in the yogis becoming interested in
their practice. It means the start of the emergence of the Insight
(Penetrative) Knowledge for the yogi.
Experiencing Lightness
means experiencing the characteristics of Tejo dhatu - element of heat and cold, and V¬yo
dhatu - element of motion or movement.
Experiencing Heaviness
means experiencing the characteristics of Pathavi dhatu - element of extension, toughness or hardness, and
Apo dhatu - element of cohesion and fluidity.
The knowledge or awareness of such mental and
physical phenomena is the beginning of Insight knowledge into the intrinsic
nature of mental and physical process as it really is.
Method # 4. The fourth way is to make note as 6 movements
[and there are 3 techniques.]
1) Noting 6 movements as: "Beginning to
Lift, End of Lifting; Beginning to Push Forward, End of Pushing Forward;
Beginning to Drop, End of Dropping".
- "Beginning to Lift" means only the heal has been raised.
- "End of Lifting" means the whole feet together with the toes has
been raised.
- "Beginning to Push Forward" means the foot has just
"started" to push forward.
- "End of Pushing Forward" means the stage of the foot that is just
about to descend for dropping.
- "Beginning to Drop" means the stage of descending to drop.
- "End of Dropping" means when the foot touches the ground or floor.
Actually, this is just dividing the 3 movements
into 6 as "beginning and ending".
2) Another way is to note as: "Wanting to
Lift, Lifting; Wanting to push forward, Pushing
forward; Wanting to drop, Dropping." In this type of noting, the mental
phenomena (Wanting to...) and physical phenomena (Lifting, etc.) are noted
separately.
3) Still another way is to note as:
"Lifting, Raising; Pushing Forward; Dropping, Touching, Pressing."
- When you note "Lifting," it is the
stage where only the heel starts to lift.
- "Raising" means the whole foot together with the toes is raised.
- "Pushing Forward" means pushing the foot
forward as just one movement.
- "Dropping" means starting to put the foot down.
- "Touching" means the foot touches the ground or floor.
- "Pressing" means pressing the foot in order to lift the other foot.
Thus you will note as "Lifting, Raising,
Pushing Forward, Dropping, Touching, Pressing" in
6 movements. Yogis can make real progress by noting with such 6 movements and
gain further Insight.
III. Meditation while
performing daily activities
or on the general details
"Mindfulness on the General Details"
means being mindful of the little details in the daily activities as one goes
through the daily routine. It is not the time for Sitting Meditation or Walking
Meditation. They are little details that you do when you return to your living
quarters, such as: opening the door, closing the door, making the bed, changing
clothes, washing clothes, preparing meals, eating, drinking, etc. You must keep
aware and note all these little details, too.
Mindfulness while
having a meal
The moment you see the
meal, you must note as "Seeing, Seeing".
When you stretch your hand to reach the food, note as "Stretching,
Stretching".
When you touch the food, note as "Touching, Touching".
When you collect and arrange your food, note as "Arranging,
Arranging".
When you bring it to your mouth, note as "Bringing, Bringing".
When you bend your head to take the food, note as "Bending, Bending".
When you open your mouth, note as "Opening, Opening".
When you put the food into your mouth, note as "Putting, Putting".
When you straighten or raise your head again, note as "Raising,
Raising".
When you chew, note as "Chewing, Chewing".
When you are aware of the taste, note as "Knowing, Knowing".
When you swallow, note as "Swallowing, Swallowing".
The above instructions are in accordance with
the way our benefactor, The Venerable Mahasi Sayadaw, who practiced and noted while taking a morsel of
food. You should also be mindful or aware of such movements, closely, precisely
and energetically.
It will not be easy in the beginning to be aware
of all the movements. You will forget to note many of the movements, but you
must not be discouraged. When your concentration deepens, you will be able to
note all the movements.
At the beginning of the practice of such
mindfulness, you must first try to focus on the most distinctive movement to
you as your main object. What is the most distinctive movement to you? If
stretching your hand is the most distinctive movement, then you must try to
note "Stretching, Stretching" without missing or forgetting. If
bending your head is most distinct, try to note "Bending, Bending"
without missing or forgetting. If chewing is most distinct, try to note
"Chewing, Chewing" without missing or forgetting. You should thus try
to note at least one distinctive movement as your main object without missing
or forgetting.
Once you can focus your mind on one object
closely and precisely and gain in concentration, you will be able to focus and
note the other movements and sustain your concentration. In this way, you can
make progress in the various stages of Vipassana
Insights while taking your meal.
The chewing movement is especially more
distinctive. Our benefactor, The Venerable Mahasi Sayadaw, has once said that: "Of the 2 jaws, it is the
lower jaw that is involved in the chewing movement. This movement of the lower
jaw is actually what we call ‘Chewing’ ".
If you can note this gradual movement of the jaw
well and have good concentration, you will find noting on the chewing movement
to be quite well and good. Beginning with this chewing movement, you will be
able to note all the movements involved in taking food.
Mindfulness on the
motion of sitting down
Noting "Sitting, Standing, Bending, Stretching"
are also part of "Noting the General Details". If one really keeps
keenly aware, one will realize that there arises first the "Desire to
sit" before the actual act of sitting. This awareness is usually
experienced by those yogis whose concentration is basically good. Thus one must
start with noting this desire as "Wanting to sit, Wanting
to sit". Only when the actual movement of sitting begins, one will note as
"Sitting, Sitting".
When you note "Sitting, Sitting", try
also not to concentrate on the forms of head, body, legs, etc. You must
concentrate closely on the "nature" of the gradual downward movement,
movement by movement. You must concentrate in such a way that your mind stays
pinpointed on the "present moment" of the downward movement, movement
by movement.
You have to concentrate very closely and
precisely so that you can realize the "real nature" (Paramat) of the movement. If you can concentrate in that
way on the movement and your mind also is able to stay with the "present
moment", you will realize for yourself clearly that you are not only aware
of the gradual downward movement but also able to feel it getting heavier and
heavier as it moves downwards.
Mindfulness on the
motion of standing up / getting up
When you want to stand up, if you keep closely
and keenly aware, you will be aware of the "Desire to get up" first.
You must note this as "Wanting to get up, Wanting
to get up". The desire to get up sets in motion Vayo
dhatu (the element of motion) which pushes you up. As
you bend forward to collect your energy to get up, note as "Collecting
energy, Collecting energy". If
you stretch your hand to the side for support, note "Supporting,
Supporting".
When the body becomes filled with energy, it
will gradually rise upwards. This movement is what we call "standing
up" or "getting up". We note this as "Standing up, Standing
up". These "phrases" are used just for its namesake (Concept).
Again, we must try to realize the nature of the gradual upward movement. Thus
we must concentrate closely and precisely on the nature of the upward movement
as well as to be with the "present moment" as it rises upwards.
If you can make your mind stay pinpointed on the
"present moment" as well as closely and precisely aware of the nature
of the upward movement (the Reality; Paramat), you
will come to realize that as you reach higher and higher up, the body becomes
lighter and lighter as it rises upward.
Thus you come to realize for yourself the
heaviness with the gradual movement downwards, and the lightness with the
gradual movement upwards. Realizing the "Lightness" means seeing the
nature of Tejo dhatu [the
Fire element] and Vayo dhatu
[the Wind element]. Realizing the "Heaviness" means the nature of Pathavi dhatu [the Earth element]
and Apo dhatu [the Water element].
Seeing the Arising and
Passing away
MOTTO: Only when the
nature (particular mark or characteristic) is known, Udaya
Vaya will be seen.
After coming to know the nature of the
particular phenomena, one will come to know Udaya
(the Arising) and Vaya (the Passing
away). One will come to see the Arising and Passing away from moment to moment.
There is one arising and passing away; then another arising and passing away;
another arising and passing; and so on. Seeing clearly the Arising and Passing
away is Sankhata Lakkhana
(mark or sign of Conditionality of Arising and Dissolution).
Continuing noting in this way after seeing the
Arising and Passing away, if one’s concentration becomes strong and advanced,
you will find the Arising not so distinct, but the Passing away becoming more
prominent. Experiencing the Passing way more distinctly, the yogi come to
realize that no phenomena is permanent.
When the yogi becomes clearly aware that the
noting mind also passes away, he/she will come to realize that the noting mind
is also not permanent, that both mental and physical phenomena are Impermanent
(Anicca).
Being oppressed by such rapid succession of
Passing away means Suffering (Dukkha). Such
Dissolution cannot be stopped or warded off; it is taking place at its own will
means Uncontrollable (Anatta). When your Insight
knowledge of this Anicca, Dukkha
and Anatta becomes very clear and thorough, one can
progress to further Insights.
Thus while noting the process of sitting down
and standing up, one will come to realize the "characteristics of Anicca, Dukkha and Anatta" (Sannanna Lakkhana). When one is clear and thorough about this Sannanna Lakkhana, one will gain
further Insights that one has been aspiring for.
Mindfulness on bending
and stretching
Noting the bending and stretching are also part
of "Noting the General Details" of daily activities. When you are about to bend your arm, if you keep attentively aware,
you will find that there is first the "desire to bend". Thus
you must note as "Wanting to bend, Wanting to
bend". Next, you must concentrate closely and attentively to know the
nature of the gradual movement of the bending of the arm. Here also one will be
able to experience the lightness of the arm as it moves upward by paying very
close and precise attention.
When you want to stretch the arm back after
taking care of whatever need to be taken care of by bending, the "desire
to stretch" will also become distinct. Then you must note as "Wanting
to stretch, Wanting to stretch". When the actual
movement of stretching occurs, note as "Stretching, Stretching". This
outward and downward movement of the arm, we call "stretching". As
you note "Stretching, Stretching", you will also notice it becomes
heavier and heavier as it falls downwards.
The characteristics of Lightness and Heaviness
are known as "Sabhava Lakkhana"
(Specific or Particular mark or characteristic).
MOTTO: Only when the
nature (particular mark or characteristic) is known, Udaya
Vaya will be seen.
Continuing noting in this way, one will come to
realize that the nature of Lightness and Heaviness arise and pass away, and thus comes to know the "
As one reaches the stage of Insight of "Bhanga Nyana" (Knowledge of
Dissolution), one sees the Dissolution of the bending and stretching phenomena
more clearly and distinctly. Thus one comes to realize that: "The act of
bending is not everlasting, and the noting mind on the bending is also not
everlasting. The act of stretching is not everlasting nor the noting mind on
the stretching everlasting."
Thus, while bending and stretching, one can have
a clear and thorough knowledge of the "characteristics of Anicca, Dukkha and Anatta" and progress to the higher knowledge or
Insight that one have been aspiring for.
Blessings by Sayadaw
Having listened to the 3 aspects of the Basic
Exercises on Vipassana Meditation, may you be able to
practice accordingly and acquire that knowledge which you have been searching
for with ease and realize the peace of Nibbana, the
extinction of all suffering, soon.
Yogis:
- May we be fulfilled with the Venerable Sayadaw’s blessings.
Sadhu, Sadhu, Sadhu!
Metta (Loving Kindness)
Recitation for radiating thoughts of Metta (Loving Kindness) used at the Saddhammaransi
Meditation Center:
May all beings in the ten directions be free
from harm.
May they be free from mental suffering.
May they be free from physical suffering.
May they physically and mentally at ease.
May they be able to bear the burden of life (*)
(*) (to
repeat 3 times)
Maxims for
recollection
* Only when mindful at
the present moment of Arising, will Sabhava Lakkhana (the Particular mark or characteristic) be really
known.
* Only when the nature
(the particular characteristic) is known, Udaya Vaya will be seen.
* All Arising physical
and mental phenomena must be explicitly observed as "inevitable
ending" in Dissolution (Passing away).
* When the Dissolution
(Passing away) is known, Anicca will be explicitly
known.
* When Anicca is seen, Dukkha becomes
obvious.
* When Dukkha becomes obvious, Anatta is
seen.
* When Anatta is seen, Nibbana will be
realized.
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