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Basic Exercises on Mindfulness or Vipassana Meditation
Basic Exercises on Mindfulness or Vipassana Meditation
Venerable Saddhammaransi Sayadaw
English translation by Sayamagyi Daw Hnin Yi
Mawlamyaing, Myanmar
-oOo-
Introduction
A ll 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
-oOo-
Basic Exercises on Mindfulness or Vipassana Meditation
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), Udaya Vaya (the Arising and
Passing away) will be revealed or known.
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. Dont 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 ones 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
"Bhanga Nyana - Knowledge of Dissolution" are sharp, are able to
experience that: "with each noting, not only the pain but also the noting
mind (or consciousness) disappears with it".
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 Vyo 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
ones 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
"Sankhata Lakkhana" (Compound or Conditioned characteristic which has
a beginning, middle and end [or dissolution]).
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 Sayadaws 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.