The following explanation of the
Buddhist practice of mindfulness has been drastically abridged from the
begining of the text SATIPATTHANA VISPASSANA MEDITATION by The Venerable
Mahasi Sayadaw Agga Maha Pandita.
The method of developing Wisdom is to observe
matter and mind which are the two sole elements existing in a body with
a view to know them in their true form. At present times experiments in
the analytical observation of matter are usually carried out in laboratories
with the aid of various kinds of instruments; yet these methods cannot
deal with mindstuff. The Buddhist method of does not, however, require
any kind of instruments or outside aid. It can successfully deal with both
matter and mind. It makes use of one's own mind for analytical purpose
by fixing bare attention on the activities of matter and mind as they occur
in the body. By continually repeating this form of exercise the necessary
Concentration can be gained and when the Concentration is keen enough,
the ceaseless course of arising and passing away of matter and mind will
be vividly perceptible.
The body consists solely of the two distinct
groups of matter and mind. The solid substance of body a mass of matter.
Matter changes its form under physical conditions of heat, cold, etc.,
and because of this fact of changeableness under contrary physical conditions
it is called Form (rupa). It does not possess any faculty of knowing
an object. In the Abhidhamma, the proper name for the third division of
the Buddhist scriptures, dealing with the metaphysical and psychological,
the elements of mind and matter are classified differently as Things Which
Possess Consciousness and Things Which Lack Consciousness (sarammana
dhamma and anarammana dhamma) respectively. The element of mind
has an object, or holds an object, or knows an object while that of matter
does not have an object, nor holds an object, nor knows an object. There
is no faculty of knowing an object in the element of matter.
A Yogi [meditator] also perceives in like
manner, that is, "material element has no faculty of knowing." Logs and.,pillars,
bricks and stones and lumps of earth are a mass of matter; they do not
possess any faculty of knowing. It is the same case with material elements
consisting in a living body; they have no faculty of knowing. The material
elements in a dead body are like those,of a living body; they are without
the faculty of knowing. But people have a general idea that material elements
of a living body the faculty of knowing an object irrespective of the fact
whether, it is in a dead or a living body.
Then what is that which knows the objects
now? It is the element of mind which comes into being depending on matter.
It is called Mind (nama) because it inclines to an object. Mind
is also spoken of as "thought" or "consciousness." Mind-arises depending
on matter as will be described hereafter. Depending on the eyes, eye consciousness
(seeing) arises; depending on the ears, ear-consciousness (hearing) arises;
depending on the nose, nose- consciousness (smelling) arises; depending
on the tongue, tongue-consciousness (taste) arises; depending on the body,
body-consciousness (sense of touch) arises. There are many kinds, either
good or bad, of the sense of touch.
While it has a wide field of action by
running throughout the whole length of body, inside and outside, the sense
of sight, hearing, smell, or taste can on the other hand come into being
respectively in its own particular sphere, such as eye, ear, nose, and
tongue, which occupies a very small and limited space of the body. These
senses of touch, sight, etc. are nothing but the elements of mind. Also
there comes into being the mind-consciousness (i.e., thoughts, ideas, imaginations,
etc.) depending on mind-base. All of these are elements of mind. Mind as
a rule knows an object while matter does not know. People generally believe
that, in the case of seeing, it is the eye which actually sees. They think
that seeing and eye are one and the same thing. They also think, "Seeing
is I: I see things: eye and seeing and I are one and the same person."
In actual fact this is not so. Eye is one thing and seeing is another and
there is no separate entity such as "I" or "Ego." There is only the fact
of "seeing" coming into being depending on eye.
People who are without the training and
knowledge of the Meditational Development of Insight (vipassana bhavana)
hold the view that seeing belongs to or is "self, or ego, or living entity,
or person." They believe that "Seeing is 1; or I am seeing; or I am knowing."
This kind of view or belief is called the Erroneous View That There is
a Self (sakkaya-ditthi). Sakkaya means the group
of matter (rupa) and mind (nama) as they exist distinctively.
Ditthi means to hold a wrong view of belief. The compound word of
Sakkaya-ditthi means to hold a wrong view or belief on the dual
set of Matter and Mind which are in real existence. For more clarity it
will be explained further as to the manner of holding the wrong view or
belief. At the moment of seeing, the things that are in actual existence
are the eye and visual object of material group, and the seeing which belongs
to mental group. These two kinds are in actual existence. Yet people hold
the view that this group of elements is "self, or ego, or living entity."
They consider that "seeing is I; or what is seen is I; or I see my own
body." Thus this mistaken view is taken on the simple act of seeing as
"self," which is
Sakkaya-ditthi.
One should practice by constantly noting
or observing every act of seeing, hearing, etc., which are the constituent
physical and mental processes of the body, till one is freed from Sakkaya-ditthi.
For these reasons advice is always given here to take up the practice of
Vipassana Meditation.
In this respect the exercise is simply
to note or observe the existing elements in every act of seeing. It should
be noted as "seeing, seeing," on every act of seeing. (By the terms of
note or observe or contemplate it means the act of keeping the mind fixedly
on the object with a view to knowing clearly.) Because of this fact of
keeping the mind fixedly by noting as "seeing, seeing," at times a visual
object is noticed, at times consciousness of seeing is noticed, or at times
it is noticed as eye-base or as a place from which it sees. It will serve
the purpose if one can notice distinctly any one of the three. If not,
basing on this act of seeing there will arise the erroneous view of self
which will view it in the form of a person or belonging to a person and
in the sense of Permanence, Happiness and Selfhood (nicca, sukha
and atta), which will arouse attachment and craving. The Defilements
will in turn prompt deeds, and the deeds will bring forth rebirth of new
existence. Thus the process of dependent origination operates and the vicious
circle of Samsara revolves incessantly. In order to prevent this from the
source of seeing, it is necessary to note as "seeing, seeing" on every
occasion of seeing.
Similarly, in the case of hearing, there
are only two distinct elements of matter and mind. The sense of hearing
arises depending on ear. While ear and sound are two elements of matter,
the sense of hearing is an element of mind. In order to know clearly any
one of these two kinds of matter and mind it should be noted as "hearing,
hearing" on every occasion of hearing. So also it should be noted as smelling,
smelling" on every occasion of smelling, and as "knowing, knowing" on every
occasion of knowing the taste.
Similarly, case of knowing or feeling the
sensation of touch in the body. There is a kind of material element known
as Nerve Tissue (kaya-pasada) throughout the body which receives every
impression of touch. Every kind of touch, either agreeable or disagreeable,
usually comes in collision with Nerve Tissue and there arises a Touch Consciousness
(kaya-vinnana) which feels or knows the touch on each occasion. It will
now be seen that at every time of touching there are two elements of matter,
viz, sense-organ and impression of touch, and one element of mind, viz,
knowing of touch. In order to know these things distinctly at every time
of touch the practice of noting as "touching, touching" has to be carried
out. This merely refers to the common form of sensation of touch. There
are special forms which accompany painful or disagreeable sensations, such
as, to feel stiff or tired in the body or limbs, to feel hot, to feel pain,
to feel numb, to feel ache, etc. Because Feeling (vedana) predominates
in these cases, it should be noted as "feeling hot, feeling tired, painful,
etc." as the case may be.
It may also be mentioned that there occur
many sensations of touch in hands and legs, etc., on each occasion of bending,
stretching, or moving. Because of mind wanting to move, stretch or bend,
the material activities of moving, stretching, or bending, etc., occur
in series. (It may not be possible to notice these incidents for the present.
They can only be noticed after some time on gaining practice. It is mentioned
here for the sake of Knowledge.) All activities in movements and in changing,
etc., are done by these minds. When the mind wills to bend, there arises
a series of inward movements of hand or leg; when the mind wills to stretch
or move, there arises a series of outward movements or movements to and
fro respectively. They disappear or are lost soon after they occur and
at the very point of occurrence. (One will notice these incidents later
on.)
In every case of bending, stretching or
other activities, there arises in the foremost a series of intending or
willing minds, and on account of which there occur in the hands and legs
a series of material activities, such as stiffening (or being hard), bending,
stretching, or moving to and fro. These activities.ties come up against
other material elements, nerve tissue, and on every occasion of collision
between material activities and sensitive qualities, there arises Touch
Consciousness, which feels or knows the sensation of touch. It is, therefore,
clear that material activities are the predominating factors in these cases.
It is necessary to notice these predominating factors. If not, there will
surely arise the wrong view of holding these activities in the sense of
"I or I am bending, or I am stretching, or My hands, or My legs." This
practice of noting as "bending, stretching, moving" is being carried out
for the purpose of removing such a wrong view.
As regards "thoughts, imaginations, etc."
it may be mentioned that depending on mind-base there arise a series of
mental activities, such as thinking, imagining, etc., or to speak in a
general sense, a series of mental activities arise depending on this body.
In reality each case is a composition of matter and mind; mind-base or
body is matter, while thinking, imagining, etc. are mind. In order to be
able to notice matter and mind clearly, it should be noted as "thinking,
imagining, etc." in each case. After having carried out the practice in
the manner indicated above for a time, there may be an improvement in Concentration.
One will notice that the mind no longer wanders about but remains fixedly
on the object to which it is directed. At the same time the power of noticing
has considerably developed. On every occasion of noting he notices only
two processes of matter and mind. A dual set of object and mind, which
makes note of. the object, is thus coming into existence.
Again on proceeding further with the practice
of contemplation for some time, one notices that nothing remains permanent
but everything is in a state of flux. New things arise each time: each
of them is noted every time as it arises; it then vanishes. Immediately
another arises, which is again noted and which then vanishes. Thus the
process of arising and vanishing goes on, which clearly shows that nothing
is permanent. One is therefore convinced that "things are not permanent"
because it is noticed that they arise and vanish at every time of noting.
This is Insight into impermanence (aniccanupassana-nana).
Then one is also convinced that arising
and vanishing are not desirable. This is Insight into Suffering (dukkhanupassana-nana).
Besides, one usually experiences many painful sensations in the body, such
as tiredness, feeling hot, painful, aching, and at the time of noting these
sensations he generally feels that this body is a collection of sufferings.
This is also Insight into Suffering. Then at every time of noting it is
found that elements of matter and mind occur according to their respective
nature and conditioning, and not according to one's wish. One is therefore
convinced that they are elements: they are not governable: they are not
person or living entity. This is Insight into the Absence of a Self (anattanupassana-nana).
On having fully acquired these knowledges of Impermanence, Suffering, Absence
of Self (anicca, dukkha, anatta), the maturity of Spiritual Knowledge
of the Path and Spiritual Knowledge of its Fruition (magga nana
and phala nana) takes place and realization of Nirvana is won. By
winning the realization of Nirvana in the first stage, one is freed from
the round of rebirth in the unhappy life of lower existence. Everyone should,
therefore, endeavor to reach the first stage as a minimum measure.
It has already been explained that the
actual method of practice in Vipassana Meditation is to note or to observe
or to contemplate the successive occurrences of seeing, hearing, etc.,
at six points or sense doors. However, it will not be possible for a beginner
to follow up all successive incidents as they occur because his Mindfulness,
Concentration and Spiritual Knowledge (sati, samadhi and nana) are still
very weak. The incidents of seeing, hearing, etc. occur very swiftly. Seeing
seems to occur at the time of hearing; hearing seems to occur at the time
of seeing; it seems that both seeing and healing occur simultaneously.
It seems that three or four incidents of seeing, hearing, thinking, and
imagining usually occur simultaneously. It is not possible to distinguish
which occurs first and which follows next because they occur so swiftly.
In actual fact, seeing does not occur at the time of hearing nor does hearing
occur at the time of seeing. Such incidents can occur one only at a time.
A Yogi who has just begun the practice and who has not sufficiently developed
Mindfulness, Concentration and Spiritual Knowledge will not, however, be
in a position to observe all these incidents singly as they occur in serial
order. A beginner need not therefore follow up many things, but should
instead start with a few things. Seeing or hearing occurs only when due
attention is given. If one does not pay heed to any sight or sound, one
may pass the time mostly without any occasion of seeing or hearing. Smelling
occurs rarely. Experience of taste occurs only at the time of eating. In
the cases of seeing, hearing, smelling and tasting, the Yogi can note them
when they occur.
However, body impressions are ever present:
they usually exist quite distinctly all the time. During the time that
one is sitting, the body impressions of stiffness or the sensation of hardness,
in this position are distinctly felt. Attention should therefore be fixed
on the sitting posture and a note made as "sitting, sitting, sitting."
Sitting is an erect posture of body consisting
of a series of physical activities which are induced by the consciousness
consisting of a series of mental activities. It is just like the case of
an inflated rubber ball which maintains its round shape through the resistance
of the air inside it: so is the posture of sitting, in which the body is
kept in an erect posture through the continuous process of physical activities.
A good deal of energy will be required to pull up and keep in an erect
position such a heavy load as this body. People generally assume that the
body is lifted and kept in the position by means of sinews. This assumption
is correct in a sense because sinews, blood, tlesh, bones are nothing but
material elements. The element of stiffening which keeps the body in an
erect posture belongs to the material group and arises in the sinews, flesh,
blood, etc. throughout the body like the air in a rubber ball. The element
of stiffening is vayo-dhatu, the air element. The body is kept in the erect
position by the presence of the Air Element in the form of stiffening,
which is continually coming into existence. At the time of heavy drowsiness
one may drop flat, because the supply of new materials in the form of stiffening
is cut off. The state of mind in heavy drowsiness or sleep is Unconsciousness
(bhavana). During the course of Unconsciousness mental activities
are absent, and for this reason the body lies flat during sleep or heavy
drowsiness. During waking hours strong and active mental activities are
continually arising, and because of these there arises a series of Air
Elements in the form of stiffening. In order to know these facts it is
essential to note attentively as "sitting, sitting, sitting." This does
not necessarily mean that the body impressions of stiffening should be
particularly searched and noted. Attention need only be fixed on the whole
form of sitting posture, that is, the lower portion in a bending circular
forin and the upper portion in an erect posture.
It will be found that the exercise of observing
a single object of sitting posture is too easy and does not require much
effort. In the circumstances Vigor (viriya) is less and Concentration
is in excess, and one would generally feel lazy to carry on the noting
as "sitting, sitting, sitting," repeatedly for a considerable time. Laziness
generally occurs when there is excess of Concentration and less Vigor.
It is nothing but a state of Torpor (thina-midha). More Vigor should
be developed, and for this purpose the number of objects for noting should
be increased. After noting as "sitting," the attention should be. directed
to a spot in the body where the sense of touch is felt and a note made
as "touching." Any spot in the leg or hand or hip where a sense of touch
is distinctly felt will serve the purpose. For example, after noting the
sitting posture of the body as "sitting," the spot where the sense of touch
is felt should be noted as "touching." The noting should thus be repeated
on these two objects of sitting posture and the place of touching alternately,
as "sitting, touching; sitting, touching; sitting, touching."
The terms noting or observing or contemplating
are used here to indicate the fixing of attention on an object. The exercise
is simply to note or observe or contemplate as "sitting, touching." Those
who already have experience in the practice of meditation may perhaps find
this exercise easy to begin with, but those without any previous experience
may find it rather difficult to begin with.
The more simplified and easy form of exercise
for a beginner is this: At every time of breathing there occur movements
in the form of rising and falling of one's abdomen. A beginner should start
with this exercise of noting or observing these movements. It is easy to
observe these movements because they are coarse and prominent and are more
suitable for a beginner. As in schools where simple lessons are easy to
learn so is the case in the practice of Vipassana Meditation. A beginner
will find it easier to develop Concentration and Spiritual Knowledge with
a simple and easy exercise. Again, the purpose of the Vipassana Meditation
is to begin the exercise by contemplating prominent factors in the body.
Of the two factors of mind and matter, the mental element is subtle and
less prominent while the material element is coarse and more prominent.
Therefore the usual procedure for one who
practices the Vipassana insight meditation (vipassana-yanika) is
to begin the exercise by contemplating the material elements at the outset.
As regards material elements it may be mentioned here that Etheric Matter
(upada-rupa) is subtle and less prominent while Dense Physical Matter
(maha-buta), the four primary physical elements of Earth, Water,
Fire and Air are coarse and more prominent and should therefore have the
priority of being placed first in the order of objects for contemplation.
In the case of rising and falling the outstanding factor is the Air Element.
The process of stiffening and the movements of abdomen noticed during the
contemplation are nothing but the functions of this element. Thus it will
be seen that the Air Element is perceptible at the beginning. According
to the instructions of Satipatthana Sutra, the discourse of the Buddha,
dealing with the practice of mindfulness, one should be mindful of the
activities of walking while walking, of those of standing, sitting, and
lying down while standing, sitting, and lying down, respectively. One should
also be mindful of other bodily activities as each of them occurs. In this
connection it is stated in the commentaries that one should be mindful
primarily of the Air Element in preference to the other three. As a matter
of fact, all four elements of Dense Physical Matter are dominant in every
action of the body, and it is essential to perceive any one of these. At
the time of sitting, either of the two movements of rising and falling
occurs conspicuously at every time of breathing, and a beginning should
be made by noting one of these movements.
Source: André
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