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