http://www.saddhamma.org/pdfs/mahasi-practical-insight-meditation.pdf
PRACTICAL INSIGHT MEDITATION BASIC PRACTICE
The Venerable Mahasi Sayadaw
PREFACE
It is a truism to say that nobody likes suffering and everybody seeks happiness. In this
world of ours, human beings are making all possible efforts for prevention and alleviation
of suffering, and enjoyment of happiness. Nevertheless, their efforts are mainly directed
towards physical well-being by material means. Happiness is, after all, conditioned by
attitudes of mind, and yet only a few persons give real thought to mental development,
fewer still practice mind training in earnest.
To illustrate this point, attention may be drawn to the commonplace habits of cleaning
and tidying up one's body, the endless pursuits of food, clothing and shelter, and the
tremendous technological progress achieved for raising the material standard of living,
for improving the means of transport and communications, and for prevention and cure of
diseases and ailments. All these efforts are, in the main, concerned with the care and
nourishment of the body. It must be recognized that they are essential. However, these
human efforts and achievements cannot possibly bring about the alleviation or
eradication of suffering associated with old age and disease, domestic infelicity and
economic troubles, in short, with non-satisfaction of wants and desires. Sufferings of this
nature are not overcome by material means; they can be overcome only mind training and
mental development.
Then, it becomes clear that the right way must be sought for training, stabilizing and
purifying the mind. This way is found in the Maha Satipatthana Sutta, a well-known
discourse of the Buddha, delivered well over 2,500 years ago. The Buddha declared thus:
"This is the sole way for the purification of beings, for the overcoming of sorrow and
lamentation, for the destroying of pain and grief, for reaching the right path, for the
realization of nirvana, namely the four foundations of mindfulness."
The four foundations of mindfulness are
(1) the contemplation of the body,
(2) the contemplation of feelings,
(3) the contemplation of mind, and
(4) the contemplation of mind objects.
Obviously, this way should be followed by those in search of happiness, with a view to
getting rid of the impurities of mind, which are the cause of their sufferings.
If one were asked whether he wished to overcome sorrow and lamentation, he would
surely say, "Yes." Then he, nay everybody, should practise the four foundations of
mindfulness.
If one were asked whether he wishes to destroy pain and grief, he would not hesitate to
reply in the affirmative. Then he, nay everybody, should practise the four foundations of
mindfulness.
If one were asked whether he wishes to reach the right path and realize nirvana, the state
of being absolutely free from old age, decay and death and from all sufferings, he would
certainly give an affirmative answer. Then he, nay everybody, should practise the four
foundations of mindfulness.
How shall one practise the four foundations of mindfulness? In the Maha Satipatthana
Sutta, the Buddha said, "Dwell practising body contemplation, feeling contemplation,
mind contemplation and mind-objects contemplation." Without the guidance of a wellqualified
teacher, however, it will not be easy for an average person to practise these
contemplations in a systematic manner in order to make progress towards development of
concentration and insight.
Having myself undergone a most intensive practical course of satipatthana meditation
under the personal guidance of the Most Venerable Mingun Jetavan Sayadaw of Thaton, I
have imparted the technique of meditation ever since 1938 and given personal
instruction, as well as through books and lectures, to several thousands of yogis. In
compliance with the requests of those of the earlier batches, who had benefited from my
personal instructions, I wrote a treatise on vipassana or insight meditation, in two
volumes. The treatise was completed in the year 1944 and has been published in seven
editions. In all the chapters, except in Chapter V, dissertations and discussions are made
with reference to Pali texts, commentaries and sub-commentaries. In Chapter V, I chose
to write in common language for easy understanding by my pupils as to how they should
begin and then proceed step by step, stating fully the salient features, in line with the
Visuddhimagga and some other texts.
This present book is the English translation of the said Chapter V. The first fourteen
pages of the Burmese original were translated into English in 1954 by U Pe Thin, an old
pupil of mine, for the benefit of those who came from abroad to our Meditation Centre.
Pages 15 to 51 of the Burmese original were translated into English, in compliance with
the wish of the Venerable Nyanaponika Mahathera, by Myanaung U Tin, a disciple and
dayaka of mine. Incidentally, it may be mentioned that the area of our Meditation Centre,
Thathana Yeiktha, is nearly twenty-four acres, with over fifty buildings to house the
meditation teachers and yogis, monks as well as lay, both men and women.
The Venerable Nyanaponika Mahathera put this translation into final literary shape after
obtaining confirmation of his valuable suggestions. U Pe Thin's translation was revised
by and improved upon, as to style, by Miss Mary McCollum, an American Buddhist lady.
She practised satipatthana meditation under the guidance of Anagarika Munindra at the
Burmese Vihara, Bodh-Gaya, Bihar, India. Anagarika Munindra stayed with us for a
considerable period. He sent her revision to us for perusal and approval. When done, it
was forwarded to the Venerable Nyanaponika Mahathera. This book is, therefore, the
coordination and combined publications of the aforesaid two translations, with my
preface added thereto.
Chapter V of my Burmese treatise, as mentioned earlier, was written in common
linguistic style. I should like to say here that the doctrinal terms found in this book
without Pali names are fully explained in 'Progress of Insight,' translated from my Pali
treatise into English by the Venerable Nyanaponika Mahathera. His book, 'The Heart of
Buddhist Meditation,' is itself a veritable mine of information and instruction on this
subject of vital importance.
In conclusion, I would like (1) to say that I deeply appreciate the services of those who
have done the translations and revisions as well as of those who are responsible for the
publication of this book, (2) to urge the readers of this book not to be content with the
theoretical knowledge contained therein but to apply that knowledge to systematic and
sustained practice, and (3) to express my earnest wish that they gain insight soon and
enjoy all the benefits vouchsafed by the Buddha in the preamble of the Maha
Satipatthana Sutta.
Bhaddanta Sobhana (Agga Mahapandita)
Mahasi Sayadaw
October 1st, 1970
'Thathana Yeiktha', 16, Hermitage Road, Rangoon, Burma
PART I BASIC PRACTICE
Preparatory Stage
If you sincerely desire to develop contemplation and attain insight in this your present
life, you must give up worldly thoughts and actions during the training. This course of
action is for the purification of conduct, the essential preliminary step towards the proper
development of contemplation. You must also observe the rules of discipline prescribed
for laymen, (or for monks, as the case may be) for they are important in gaining insight.
For laypeople, these rules comprise the eight precepts which Buddhist devotees observe
on sabbath days (uposatha) and during periods of meditation. 1 An additional rule is not
to speak with contempt, in jest, or with malice to or about any of the noble ones who have
attained states of sanctity. 2 If you have done so, then personally apologize to him or her
or make an apology through your meditation instructor. If in the past you have spoken
contemptuously to a noble one who is at present unavailable or deceased, confess this
offence to your meditation instructor or introspectively to yourself.
The old masters of Buddhist tradition suggest that you entrust yourself to the Enlightened
One, the Buddha, during the training period, for you may be alarmed if it happens that
your own state of mind produces unwholesome or frightening visions during
contemplation. Also place yourself under the guidance of your meditation instructor, for
then, he can talk to you frankly about your work in contemplation and give you the
guidance he thinks necessary. These are the advantages of placing trust in the
Enlightened One, the Buddha, and practising under the guidance of your instructor. The
aim of this practice and its greatest benefit is release from greed, hatred and delusion,
which are the roots of all evil and suffering. This intensive course in insight training can
lead you to such release. So work ardently with this end in view so that your training will
be successfully completed. This kind of training in contemplation, based on the
foundations of mindfulness (satipatthana), had been taken by successive Buddhas and
noble ones who attained release. You are to be congratulated on having the opportunity to
take the same kind of training they had undergone.
It is also important for you to begin your training with a brief contemplation on the 'four
protections' which the Enlightened One, the Buddha, offers you for reflection. It is
helpful for your psychological welfare at this stage to reflect on them. The subjects of the
four protective reflections are the Buddha himself, loving-kindness, the loathsome
aspects of the body, and death. First, devote yourself to the Buddha by sincerely
appreciating his nine chief qualities in this way:
Truly, the Buddha is holy, fully enlightened, perfect in knowledge and conduct, a
welfarer, world-knower, the incomparable leader of men to be tamed, teacher of gods and
mankind, the awakened one and the exalted one.
Secondly, reflect upon all sentient beings as the receivers of your loving-kindness and
identify yourself with all sentient beings without distinction, thus: May I be free from
enmity, disease and grief. As I am, so also may my parents, preceptors, teachers, intimate
and indifferent and inimical beings be free from enmity, disease and grief. May they be
released from suffering.
Thirdly, reflect upon the repulsive nature of the body to assist you in diminishing the
unwholesome attachment that so many people have for the body. Dwell on some of its
impurities, such as stomach, intestines, phlegm, pus, blood. 3 Ponder on these impurities
so that the absurd fondness for the body may be eliminated.
The fourth protection for your psychological benefit is to reflect on the phenomenon of
ever-approaching death. Buddhist teachings stress that life is uncertain, but death is
certain; life is precarious but death is sure. Life has death as its goal. There is birth,
disease, suffering, old age, and eventually, death. These are all aspects of the process of
existence.
To begin training, take the sitting posture with the legs crossed. You might feel more
comfortable if the legs are not inter-locked but evenly placed on the ground, without
pressing one against the other. If you find that sitting on the floor interferes with
contemplation, then obtain a more comfortable way of sitting. Now proceed with each
exercise in contemplation as described.
Basic Exercise I
Try to keep your mind (but not your eyes) on the abdomen. You will thereby come to
know its rising and falling movements. If these movements are not clear to you in the
beginning, then place both hands on the abdomen to feel these rising and falling
movements. After a short time the upward movement of exhalation will become clear.
Then make a mental note of rising for the upward movement, falling for the downward
movement. Your mental note of each movement must be made while it occurs.
From this exercise you learn the actual manner of the upward and downward movements
of the abdomen. You are not concerned with the form of the abdomen. What you actually
perceive is the bodily sensation of pressure caused by the heaving movement of the
abdomen. So do not dwell on the form of the abdomen but proceed with the exercise. For
the beginner it is a very effective method of developing the faculties of attention,
concentration of mind and insight in contemplation. As practice progresses, the manner
of the movements will be clearer. The ability to know each successive occurrence of the
mental and physical processes at each of the six sense organs is acquired only when
insight contemplation is fully developed. Since you are only a beginner whose
attentiveness and power of concentration are still weak, you may find it difficult to keep
the mind on each successive rising movement and falling movement as it occurs. In view
of this difficulty, you may be inclined to think, "I just don't know how to keep my mind
on each of these movements." Then simply remember that this is a learning process. The
rising and falling movements of the abdomen are always present and therefore there is no
need to look for them. Actually it is easy for a beginner to keep his or her mind on these
two simple movements.
Continue with this exercise in full awareness of the abdomen's rising and falling
movements. Never verbally repeat the words, rising, falling, and do not think of rising
and falling as words. Be aware only of the actual process of the rising and falling
movements of the abdomen. Avoid deep or rapid breathing for the purpose of making the
abdominal movements more distinct, because this procedure causes fatigue that interferes
with the practice. Just be totally aware of the movements of rising and falling as they
occur in the course of normal breathing.
Basic Exercise II
While occupied with the exercise of observing each of the abdominal movements, other
mental activities may occur between the noting of each rising and falling. Thoughts or
other mental functions, such as intentions, ideas, imaginings, are likely to occur between
each mental note of rising and falling. They cannot be disregarded. A mental note must
be made of each as it occurs.
If you imagine something, you must know that you have done so and make a mental note,
imagining. If you simply think of something, mentally note, thinking. If you reflect,
reflecting. If you intend to do something, intending. When the mind wanders from the
object of meditation which is the rising and falling of the abdomen, mentally note,
wandering. Should you imagine you are going to a certain place, note going. When you
arrive, arriving. When, in your thoughts, you meet a person, note meeting. Should you
speak to him or her, speaking. If you imaginarily argue with that person, note arguing. If
you envision or imagine a light or colour, be sure to note seeing. A mental vision must be
noted on each occurrence of its appearance until it passes away. After its disappearance,
continue with Basic Exercise I, by being fully aware of each movement of the rising and
falling abdomen. Proceed carefully, without slackening. If you intend to swallow saliva
while thus engaged, make a mental note intending. While in the act of swallowing,
swallowing. If you spit, spitting. Then return to the exercise of noting rising and falling.
Suppose you intend to bend the neck, note intending. In the act of bending, bending.
When you intend to straighten the neck, intending. In the act of straightening the neck,
straightening. The neck movements of bending and straightening must be done slowly.
After mentally making a note of each of these actions, proceed in full awareness with
noticing the movements of the rising and falling abdomen.
Basic Exercise III
Since you must continue contemplating for a long time while in one position, that of
sitting or lying down, ( it is not advised that the meditator should use the lying posture
except when it is time to sleep.) you are likely to experience an intense feeling of fatigue,
stiffness in the body or in the arms and legs. Should this happen, simply keep the
knowing mind on that part of the body where such feelings occur and carry on the
contemplation, noting tired or stiff. Do this naturally; that is, neither too fast nor too slow.
These feelings gradually become fainter and finally cease altogether. Should one of these
feelings become more intense until the bodily fatigue or stiffness of joints is unbearable,
then change your position. However, do not forget to make a mental note of intending,
before you proceed to change your position. Each movement must be contemplated in its
respective order and in detail.
If you intend to lift the hand or leg, make a mental note intending. In the act of lifting the
hand or leg, lifting. Stretching either the hand or the leg, stretching. When you bend it,
bending. When putting it down, putting. Should either the hand or leg touch, touching.
Perform all of these actions in a slow and deliberate manner. As soon as you are settled in
the new position, continue with the contemplation in another position keeping to the
procedure outlined in this paragraph.
Should an itching sensation be felt in any part of the body, keep the mind on that part and
make a mental note, itching. Do this in a regulated manner, neither too fast nor too slow.
When the itching sensation disappears in the course of full awareness, continue with the
exercise of noticing the rising and falling of the abdomen. Should the itching continue
and become too strong and you intend to rub the itchy part, be sure to make a mental
note, intending. Slowly lift the hand, simultaneously noting the actions of lifting; and
touching, when the hand touches the part that itches. Rub slowly in complete awareness
of rubbing. When the itching sensation has disappeared and you intend to discontinue
rubbing, be mindful by making the usual mental note of intending. Slowly withdraw the
hand, concurrently making a mental note of the action, withdrawing. When the hand rests
in its usual place touching the leg, touching. Then again devote your time to observing
the abdominal movements.
If there is pain or discomfort, keep the knowing mind on that part of the body where the
sensation arises. Make a mental note of the specific sensation as it occurs, such as
painful, aching, pressing, piercing, tired, giddy. It must be stressed that the mental note
must not be forced nor delayed but made in a calm and natural manner. The pain may
eventually cease or increase. Do not be alarmed if it increases. Firmly continue the
contemplation. If you do so, you will find that the pain will almost always cease. But if,
after a time, the pain has increased and becomes unbearable, you must ignore the pain
and continue with the contemplation of rising and falling.
As you progress in mindfulness you may experience sensations of intense pain: stifling or
choking sensations, such as pain from the slash of a knife, the thrust of a sharp-pointed
instrument, unpleasant sensations of being pricked by sharp needles, or of small insects
crawling over the body. You might experience sensations of itching, biting, intense cold.
As soon as you discontinue the contemplation you may also feel that these painful
sensations cease. When you resume contemplation you will have them again as soon as
you gain in mindfulness. These painful sensations are not to be considered as something
wrong. They are not manifestations of disease but are common factors always present in
the body and are usually obscured when the mind is normally occupied with more
conspicuous objects. When the mental faculties become keener you are more aware of
these sensations. With the continued development of contemplation the time will come
when you can overcome them and they will cease altogether. If you continue
contemplation, firm in purpose, you will not come to any harm. Should you lose courage,
become irresolute in contemplation and discontinue for some time, you may encounter
these unpleasant sensations again and again as your contemplation proceeds. If you
continue with determination you will most likely overcome these painful sensations and
may never again experience them in the course of contemplation.
Should you intend to sway the body, then knowingly note intending. While in the act of
swaying, swaying. When contemplating you may occasionally discover the body swaying
back and forth. Do not be alarmed; neither be pleased nor wish to continue to sway. The
swaying will cease if you keep the knowing mind on the action of swaying and continue
to note swaying until the action ceases. If swaying increases in spite of your making a
mental note of it, then lean against a wall or post or lie down for a while. Thereafter
proceed with contemplation. Follow the same procedure if you find yourself shaking or
trembling. When contemplation is developed you may sometimes feel a thrill or chill pass
through the back or the entire body. This is a symptom of the feeling of intense interest,
enthusiasm or rapture. It occurs naturally in the course of good contemplation. When
your mind is fixed in contemplation you may be startled at the slightest sound. This takes
place because you feel the effect of sensory impression more intensely while in a state of
concentration.
If you are thirsty while contemplating, notice the feeling, thirsty. When you intend to
stand, intending. Keep the mind intently on the act of standing up, and mentally note
standing. When you look forward after standing up straight, note looking, seeing. Should
you intend to walk forward, intending. When you begin to step forward, mentally note
each step as walking, walking, or left, right. It is important for you to be aware of every
moment in each step from the beginning to the end when you walk. Adhere to the same
procedure when strolling or when taking walking exercise. Try to make a mental note of
each step in two sections as follows: lifting, putting, lifting, putting. When you have
obtained sufficient practice in this manner of walking, then try to make a mental note of
each step in three sections; lifting, pushing, putting; or up, forward, down.
When you look at the tap or water-pot on arriving at the place where you are to take a
drink, be sure to make a mental note, looking, seeing.
When you stop walking, stopping.
When you stretch out the hand, stretching.
When you touch the cup, touching.
When you take the cup, taking.
When dipping the cup into the water, dipping.
When bringing the cup to the lips, bringing.
When the cup touches the lips, touching.
When you swallow, swallowing.
When returning the cup, returning.
When withdrawing the hand, withdrawing.
When you bring down the hand, bringing.
When the hand touches the side of the body, touching.
If you intend to turn round, intending.
When you turn round, turning.
When you walk forward, walking.
On arriving at the place where you intend to stop, intending.
When you stop, stopping.
If you remain standing for some time continue the contemplation of rising and falling.
But if you intend to sit down, note intending. When you go to sit down, walking. On
arriving at the place where you will sit, arriving. When you turn to sit, turning. While in
the act of sitting down, sitting. Sit down slowly, and keep the mind on the downward
movement of the body. You must notice every movement in bringing the hands and legs
into position. Then resume the practice of contemplating the abdominal movements.
Should you intend to lie down, note intending. Then proceed with the contemplation of
every movement in the course of lying down: lifting, stretching, putting, touching, lying.
Then take as the object of contemplation every movement in bringing the hands, legs and
body into position. Perform these actions slowly. Thereafter, continue with noting rising
and falling. Should pain, fatigue, itching, or any other sensation be felt, be sure to notice
each of these sensations. Notice all feelings, thoughts, ideas, considerations, reflections;
all movements of hands, legs, arms and body. If there is nothing in particular to note, put
the mind on the rising and falling of the abdomen. When sleepy, make a mental note,
sleepy. After you have gained sufficient concentration in contemplating you will be able
to overcome drowsiness and you will feel refreshed as a result. Take up again the usual
contemplation of the basic object. If you are unable to overcome the drowsy feeling, you
must continue contemplating drowsiness until you fall asleep.
The state of sleep is the continuity of sub-consciousness. It is similar to the first state of
rebirth consciousness and the last state of consciousness at the moment of death. This
state of consciousness is feeble and therefore, unable to be aware of an object. When you
awake, the continuity of sub-consciousness occurs regularly between moments of seeing,
hearing, tasting, smelling, touching, and thinking. Because these occurrences are of brief
duration they are not usually clear and therefore not noticeable. Continuity of sub
consciousness remains during sleep - a fact which becomes obvious when you wake up;
for it is in the state of wakefulness that thoughts and sense objects become distinct.
Contemplation should start at the moment you wake up. Since you are a beginner, it may
not be possible yet for you to start contemplating at the very first moment of wakefulness.
But you should start with it when you remember that you are to contemplate. For
example, if on awakening you reflect on something, you should become aware of the fact
and begin your contemplation by a mental note, reflecting. Then proceed with the
contemplation of rising and falling. When getting up from the bed, mindfulness should be
directed to every detail of the body's activity. Each movement of the hands, legs and
rump must be performed in complete awareness. Are you thinking of the time of day
when awakening? If so, note thinking. Do you intend to get out of bed? If so, note
intending. If you prepare to move the body into position for rising, note preparing. As
you slowly rise, rising. Should you remain sitting for any length of time, revert to
contemplating the abdominal movements.
Perform the acts of washing the face or taking a bath in due order and in complete
awareness of every detailed movement; for instance, looking, seeing, stretching, holding,
touching, feeling cold, rubbing. In the acts of dressing, making the bed, opening and
closing doors and windows, handling objects, be occupied with every detail of these
actions in sequence.
You must attend to the contemplation of every detail in the action of eating:
When you look at the food, looking, seeing.
When you arrange the food, arranging.
When you bring the food to the mouth, bringing.
When you bend the neck forwards, bending.
When the food touches the mouth, touching.
When placing the food in the mouth, placing.
When the mouth closes, closing.
When withdrawing the hand, withdrawing.
Should the hand touch the plate, touching.
When straightening the neck, straightening.
When in the act of chewing, chewing.
When you are aware of the taste, knowing.
When swallowing the food, swallowing.
While swallowing the food, should the food be felt touching the sides of the gullet,
touching.
Perform contemplation in this manner each time you take a morsel of food until you
finish your meal. In the beginning of the practice there will be many omissions. Never
mind. Do not waver in your effort. You will make fewer omissions if you persist in your
practice. When you reach an advanced stage of the practice you will also to be able to
notice more details than those mentioned here.
Advancement in Contemplation
After having practised for a day and a night you may find your contemplation
considerably improved. You may be able to prolong the basic exercise of noticing the
abdominal movements. At this time you will notice that there is generally a break
between the movements of rising and falling. If you are in the sitting posture, fill in this
gap with a mental note of the fact of sitting in this way: rising, railing, sitting. When you
make a mental note of sitting, keep your mind on the erect position of the upper body.
When you are lying down you should proceed with full awareness as follows: rising,
falling, lying. If you find this easy, continue with noticing these three sections. Should
you notice that a pause occurs at the end of the rising as well as at the end of the falling
movement, then continue in this manner: rising, sitting, falling, sitting. Or when lying
down: rising, lying, falling, lying. Suppose you no longer find it easy to make a mental
note of three or four objects in the above manner. Then revert to the initial procedure of
noting only the two sections; rising and falling.
While engaged in the regular practise of contemplating bodily movements you need not
be concerned with objects of seeing and hearing. As long as you are able to keep your
mind on the abdominal movements of rising and falling it is assumed that the purpose of
noticing the acts and objects of seeing is also served. However, you may intentionally
look at an object; then simultaneously make a mental note, two or three times, seeing.
Then return to the awareness of the abdominal movements. Suppose some person comes
into your view. Make a mental note of seeing, two or three times and then resume
attention to the rising and falling movements of the abdomen. Did you happen to hear the
sound of a voice? Did you listen to it? If so make a mental note of hearing, listening and
revert to rising and falling. But suppose you heard loud noises, such as the barking of
dogs, loud talking or shouting. If so, immediately make a mental note two or three times,
hearing, then return to your basic exercise. If you fail to note and dismiss such distinctive
sounds as they occur, you may inadvertently fall into reflections about them instead of
proceeding with intense attention to rising and falling, which may then become less
distinct and clear. It is by such weakened attention that mind-defiling passions breed and
multiply. If such reflections do occur, make a mental note reflecting, two or three times,
then again take up the contemplation of rising and falling. Should you forget to make a
mental note of body, leg or arm movements, then mentally note forgetting, and resume
your usual contemplation on abdominal movements. You may feel at times that breathing
is slow or that the rising and falling movements are not clearly perceived. When this
happens, and you are in the sitting position, simply move the attention to sitting,
touching; or if you are lying down, to lying, touching. While contemplating touching,
your mind should not be kept on the same part of the body but on different parts
successively. There are several places of touch and at least six or seven should be
contemplated.
Basic Exercise IV
Up to this point you have devoted quite some time to the training course. You might
begin to feel lazy thinking that you have made inadequate progress. By no means give up.
Simply note the fact, lazy. Before you gain sufficient strength in attention, concentration
and insight, you may doubt the correctness or usefulness of this method of training. In
such a circumstance turn to contemplation of the thought, doubtful. Do you anticipate or
wish for good results? If so, make such thoughts the subject of your contemplation;
anticipating, or wishing. Are you attempting to recall the manner in which the training
was conducted up to this point? Yes? Then take up contemplation on recollecting. Are
there occasions when you examine the object of contemplation in order to determine
whether it is mind or matter? If so, then be aware of examining. Do you regret that there
is no improvement in your contemplation? If so, attend to the feeling of regret.
Conversely, are you happy that your contemplation is improving? If you are, then
contemplate the feeling of being happy. This is the way in which you make a mental note
of every item of mental behaviour as it occurs, and if there are no intervening thoughts or
perceptions to note, you should revert to the contemplation of rising and falling. During a
strict course of meditation, the time of practice is from the first moment you wake up
until the last moment before you fall asleep. To reiterate, you must be constantly
occupied either with the basic exercise or with mindful attention throughout the day and
during those night hours when you are not asleep. There must be no relaxation. Upon
reaching a certain stage of progress with contemplation you will not feel sleepy in spite
of these prolonged hours of practise. On the contrary, you will be able to continue the
contemplation day and night.
Summary
It has been emphasized during this brief outline of the training that you must contemplate
on each mental occurrence, good or bad; on each bodily movement large or small; on
every sensation (bodily or mental feeling) pleasant or unpleasant; and so on. If, during the
course of training, occasions arise when there is nothing special to contemplate upon, be
fully occupied with attention to the rising and falling of the abdomen. When you have to
attend to any kind of activity that necessitates walking, then, in complete awareness, each
step should be briefly noted as walking, walking or left, right. But when you are taking a
walking exercise, contemplate on each step in three sections; up, forward, down. The
student who thus dedicates himself or herself to the training day and night, will be able in
not too long a time, to develop concentration to the initial stage of the fourth degree of
insight (knowledge of arising and passing away) 5 {'Taruna-udayabbaya-nana - On the
degrees of insight knowledge see 'The Progress of Insight' by the Venerable Mahasi
Sayadaw (Published by The Forest Heritage, Kandy, Sri Lanka) } and onward to higher
stages of insight meditation (vipassana-bhavana).
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