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NAMO TASSA BHAGAVATO ARAHATO
SAML{A-SAMBUDDHASSA SUITLT]N-GU YIPASSANA MEDITATION CENTRE TEINGAI\IGYUN, YAI{GON PHOI\IE
- 565623
TOUCH
A}YARENESS
MINDTIILNESS
SUNLUN SAYADAW
Sunlun Sayadaw was so named because he came from the cave monasteries of Sunlun Village near Myi4gJian in middle Myanmar. He was born in 1878 and was named U Kpw Din. He was sent to a monastery School but learned little. At the age of fifteen he entered employment as an office boy in district commissionet's office at Myingrran.
2
ttre
SUNLTIN SAYAI'AW
At the age of thirty he resigned from his post and returned to his native village to become a farmer. He found that his ficlds prospered while sther fields fai!d. In 1919 there was an epidemic. U Kyarq Din's fields were still prospering. There is a belief amonq Bqqar people that in one's worldty possesslons nse rapidly thar one will die soon' Anxious Din because of his rising prosperity, U Kyaw consulted an asfrologer. He was told that a ttto-tegged being would soon leave his house' This was tantamount to sayin-g that he would
die.
mffiied Ma Shwe Yi of the same village'
t"**ptittt
one great act of chanty' He e*ettti a pavilion in front of his house and invited.people to meals for three days' On the third day a certain mill clerk turned up
uninvited at the feast. He began to converse on about the practice of VipassTi hearing these words,
In great fear, U KYaw Din decided to
U Kyaw Din becale that St"tty affected. He could not sleep

Tq
JACK
KORNFIELI}
to undertake the night. He felt he wanted mention his wish oractice but was afraid to
scrip ffia]ri; oi-"-it rutt of knowledge of daY he alked the clerk rnt ;;;;
;;rh;;;
man ignorant'of .th: t"xg TYd cterk replied rhat undertake tfte praltice' The or itttieht rineditation 9id.o1 ;ctrinat lrnowledge but gnty deep ge totO U Kyaw Din interest and assiduity' in-breatiing and out-breathing' find !o?'ot that day, whe]rwer he.iould direct breath the time, U Ky# Din would met aXien! in and breath oui' Oot day he in and *#*fd-t that directine breathing also to suffroient;
"ot
;;;;.* *-i* ;;;t *
#"#:;
,ip
breath at the be aware of the io"utt of
*ut
*t
lt l'd
nosfil
practiced. aware:es1 of the as his prachpe became touch oibreath' be aware not only rnore intense, ftt ttitd to but also gf the touch
U Kyaw Din
fn*
&-it. iou.tt otltt"tn * ;i il tt*a on the hanfle of pe -l"tift on
;; ;tpeqd conn cobs' the tough of roPe

sUNLUN SAYADAw
tlre hrnd as he drew wateq the touch his feet on the grurnd as he walked. He tried to be aware of touch in everyfhing he did. As he tended his cattle he would sit under a trce gd practice mindfulness of breathing. Dur_
practfoe.
lights and geometrical patterns. He did not Fry wlraf they were but felt that they were the fiuit of practice. This greatly ancouragsd him ad he began to practice more assidu_ qsly. With rnore i&nsive practicg.sensati@ wer sonnstimes intensely unpleasant But &y did not di;ter him. He believed ftrat they were the fiiit of the practice and that if he desired to win greater fruit he would have to oyercorne and get beyond thern. Therefore he generated more energy and developed a more rigorous mindfirlness until he orercame the unpleasant sensatiom and pa$Gd beyond to the higher stages of the
ing the pracfice he began to see Llored
Edeavoring in this zealous mrnm, U Kyew Dirn at6ed the stage of sfrram entry,
JACK
KOBNFIE,TD
The the fint taste of, nirrr"an4 in mid-1920' rno"rft he won the second stage of In the third month he won the He asked permission of his wife to let t irn b".u*t u rnonk; after much even then resistance, the,wife agreed' But .tf"A him to sow a final crop of peas Gf.tt he left. U Kyaw Din set out for $e the fields. But even as he was broadcasting the he felt the great urge to renounce S"*t"g hislade free,-he nlj ttre voke monup against a fiee, went to th"- village and begged the monk there t:."T2,1 him; a novice in the order He nsxt befoor practiced nimsef. to the caves nearby and ;ll[.ttty, until in October, lg}A'he attained m-n*i *ttge of freedom, amhatship' His
*O lit*tio"' il;t"gt.
tl"
;tdt
;tld ;C
achievernent
U.cu*" known among the monks h: and manY came to test him' Though 1a1 satisfied answers his man' literate ; illy often even the most learned monks' Very tnd CtugoO with his replies but when his
the texts they answers wre checked against
SUNTUN SAYADAW
found many important passages in the scripq1w to support his statements. Many learned monks from various parts of the world wnt to practice mindftrlness under hirn, including one yery leamed monh the Nyaung Lunt Safdaq who also became fully enlightsned after intense practice. Sunlun Sayadaw per-
formed the act

(parinirvana)t
of leaving the UoOy
in
WSZ.
Sunlun Sayadaw was an intrinsical$ honest man, laconic and precise in speech,
and possessed of great strength and determination. Photographs of hirn reveal a sturdily built man with a steady gaze, clear eyes, 'and a firmly set jaw. One senses in these photographs a quatiry of great courage, the attribute of the huly enlightened rnan. Cunently there are a number of meditation masters teaching the practices of Sunlun Sayadaw throughout Myanmar, and several Sunlun centers can be found in and around Yangon. One of the larges! the Sunlun
JACK
KORNF'IELD
Monastery of Thingangyun has two resider$ U Tiloka and U Thonder-a' both .sayadaw'senior disciples of Sunlun' Only twenty monla of so r.eside here, for the large compound of cottages and halls" is more otitttt O toward serving lay people' Group sittings take place four and five times daily' after a fiery and inspirational tatk by the
Sayadaw. You are lucky:to be-born a human and even luckier to hear the Dharma' Take advantage of this special opportuntq to really p*ttitt, be diligent, ffid work hard to win liberation-
The huge, minored hatl is often filled with several hundred mediators of every
age. The sining$ can last two or more hours' O*ing the first forff-five minutes the entire hall engaged in intensely practicing the
heavy breattring concentration exercise' On the Sayadads instruction, the yogls then turn to mindfulness of sensation in the @y, continuing to sit motionless until the end of a two-or three-hour Period'
ii
ST'NLUN SAYADAW
Although the teache,rs of Sunlun Saladads meditation recognize other ways of practice as possible, they emphasize that theirs is the cleares! most simple and direct path. They would firid the natural method of Achaan Chaa and Buddhadasa ttoo slow and indirect, and criticize other techniques such as Mahasi Sayaddw and Taungpulu Sayadaw as developing concentration through concepts but not direct insight.
Special emphasis on inte,nse effort, concenfrated on direct perception of sensation (especially pain), is the key to Sunlun practice.. Walking into a hall full of heavily breattring Sunlun meditators is like finding oneself in the middle of a steam calliope. This enormous effort made to concentrate the mind by warching heavy breathing is then deepened in insight practice while sitting rigid, motionless, fully experienctng the pains of the body. The use of sensation especially pain, is what most characterizes Sunlun practice. It is sfiongly goal-oriented,
JACK
KORNFIELD
directing total effort in each sitting b &c devetopment of concentration and insighl that will lead to nirvana liberation. There is emphasis on long motionless sitting While practicing as a monk at the Sunlun center, I was given a beautiful set of Myanmar
beads- The devout lay supporter offered thenr
to me along with the fervent wish ttnt I might soon be sitting an night withfft
moving and thereby sooner realize nirvana
Total eflort to overcome pain and distraction is the way of Sunlun Sayadaw. The power of the concentated heavy breathing
and the pain -that follows ii suitable for overcoming many of the hindrances drat
normally disfiact a meditator. No matter how sleepy you feel a,session ofhard breathing concenfiating only on sensations atthe ttostrilS will wake you right up. The technique is qually valuable for quieting an agitated, distacted mind, for in the face of tlie enormous effort in hard breathing rmst thoughts are blasted away like blouds befme
10
a wind.
SUNLUN SAVADAW
Sunlun practice clears the mind of slbepineis and distraction, leaving the meditator clear and'concentated. Further mindfirlness of pain and changing sensations strengthens the mindful, observing qualrty of rnind. In a short time with this practice one may experience the power ofa calm, concentrated mind which, whetr applied to observing the mind-body procss, leads to clear insight, wisdonr, and liberation.
This Sunlun center of Thingangyun is very receptive to Western meditators. Here

as elsewhere in Myanmar, thehospitality and
support for visiting yogis'is overwhelming. Although the Sayadaws do not speak English, there are a number of articulate and fluent'English speaking disciples who me able to translate for visitors. The Sayadaw are available for questions but the emphasis is primarily on strong sustained practice, the on$ way really to answer Dharma doubts-
1l
The Yangon several years ago by one of the chtd teaehing disciples of Sunlm Sayadaw.
fotlowing chapter is a talk given in
The Yogi and Insight Meditation

as taughlt by Sanlan Sayadaw
propose to take practical approach to meditation for you this evening. I shall consider the matter frorn the point of view of the yogi, his propensities and inclinations, his encounters with the problems and difficulties ofexeiution, his small concerns and clingings, and his subtle self-deceptions. While doing this I shall attempt to weave in the teachings of the Sunlun Sayadaw on the practice of Vipassana to illustrate my
points.
The first essential equipment of the yogi is a concentrated mind. For only a concenfiated ininO is a cleansed mind. And only
12
rHE Yocr AND rNsrcFr B#*IHIIqN
the mind which is cleansed of the five elements of sensual lust, ill will, sfofh, agitation, and doubt can- function piopriy 1o ralizn Vipassana insig[1.
For tlre initiatinn of the cleansing procass, the normal, everyday mind requires aB ofujec1 to grasp, This object can be one of two fipes: externel to the corporeal-mental s,ysfem of the yogr or belonging to it. Those ohjects which are cxternal to the yogi belong to flre environment such as color discs, colpses, or the food which he ests daily. Those objects which belong to the corporeal-mental organization of the yogi are his body and his thougbts. Any of these can be taken 0s an object of meditation to eshblish concen-tration.
'
For example, color discs pan hp pm-
ployed. The yogi takee, let uq flfly, fl pCIlafpd disc or spot and pla*ca rt at an flppfgprlats distance, about thre yards. Hp qit dorryR with legs crossed undsr him, fases fhe disp, and holding thE bsdy grect he gazps on thp
JACK
KOBHFIIruD
13
disc with ey-an spenpd neither too wide nor
too narrow He lgffi hiq mind dwell with
earnestness on the diss in qrdsr to gain fxity of mind. He dop,s thie untjl at last' even with closed eyes, hs pcnepiveq E mental reflex image of the dise, This iq fhe a*quired sign or image. As he cqnfinusq ts direet attcntion to this image thsre may Enee a elearsr counter-image. This pountgr-irnags appears together with the concenfrated mend. If he wills to see it far; he sees it frr. If hs wills to see it near, to the left, to the right, within, without, above, and below, he sees it aesordingly. After acquiring the counter-image, the
yogl protects
th.ough aoquireq faFqnqtsBf Fadsavor Thereby he pncfiee eiliF iA ttr Fmsfipe, aud after due [e gains hieh artd eoilrolled concep.tratiqn; Fixsd mpdlHfign shsgrptisn follows- These
it
with reverence
9xFtris8$ FPB Froduse eU qtp,gp

me.difnti,F
I-iks-r6rise hF pen Fp.pfigF
of fixed
tk
enrth elp'
rnpnt m*dikfisn, thp trlnFr medihtisn' thg
14
THE YoGI AND INSIGHT MEDITKTIoN
the benefits acquired through the ardent practice of the earth meditation is that a man, acquiring supernarmal power, is able to walk on water just as on earth. he gains supernormal power through the practice of the water meditation he can bring down rain or cause water to gush from his body. If he gains supernormal power through the practice of the fne meditation he is able to produce smoke and flame. But somehow it is not possible easily to acquire these powers in our day. Sunlun Sayadaw once said that the times were no more opportune. One might be able to gain absorption level conceirtration through such practices, but the supernormal trenefits of the practices can hardly be acquired. l,et us say that one practices the earlh elanent exercise. He gains mastery of the stgns. Let us say he goes to a pond and, seating himself near he arouses in himself the elemenls of the earth meditation looking upon the
fire meditation, ild so on. One of
If
if
Qen
JACr{
KORnn'rELD
15
waters of the pond he endeavors to turn thein into earth so that he may walk upon them. He will find at the most that the water thickens to a slushy earth which cannot uphold his feet when he attempts to walk upon Perhaps yogis in ofter countries have done better but I balieve it may be taken as general rule that the acquisition of the
it
tohl
benefits of the element and color exercises are difficult to achieve in our time. Another set of objecb of meditation can
be the loafhsome ones, the corpses, or death. These exercises are not without their rish as may be recounted in an anecdote of ttre Sunlun Sayadaw and a monk. The monk was in the habit of crossing the creek which separated the monastery from the burial grounds, to meditate on'corpses. One monF ing the Sunlun Sayadaw met him as he was setting out to medihte for the day. The Sunlun Sayadaw smiled at him and said:' 'lThe anapana breathing exercise is free of dangen". The monk did not act on the
"
16
THd, YOGT AIYD INSIGAT MEDITtrI'ION
suggestion, but continued in the practice of gazing on corpses. One evening he returned to his cell" As he opened the door and looked inside he gave a yell of terror. He had seen a corpse tying on the threshold. Actually that corpse was only the acquired image of his object of meditation. When the Sunlun Sayadaw heard the story he srniled and said: "Meditatio$ on breath is free of dangers."
Meditation may be practiced through the anelysis f the four slements. The essence of earth is the nature of hardness, sfrength, thickness immobility, security, and supporting. The essence of water ii the nature of oozing humidity, fluidity, fiickling permeatiorg increasing, and flowing cohesion. The essence of fire is the nature of heating, warrrth, evaporation, maturing, consunin& and grasping. The essenee of air is the natur of supporting, coldness, ingress and e$ss, easy movemen! reaching low, and grasping, The yogi Sasps the elements b;iefly and in detail through consideration and reflection.
JACK
KORNFIELD
11
But rs will be noticed through a recounting of the essential natures of the four elements' they are difficult to distinguish within the bodf they are hard to qas" directly; they havl to be approached through indirection, through the repetition by word of mouth of the eslential characteristics and a forcing of understanding of their natures- This understanding normally takes place fnst in the realm of conceps. And a yogi who arrives at such an unders{anding is often led too much to believe for himself that this is the peak requirement of the practice. This is no to., of course. The undershnding that is required is not of the elements as they are made for us but of the elements as they are in their essentiality, as thet are in themselves. And this, their nature, is beyond the realm of concept and logical thought' The postures of the bodY can be good subjects leading to the pmper establishment of concentration. The yogi attempts to be mindflrl of going; ttrnnding sitting, lying'
18
TIIE YOGI AND INSIGITT MEDITATION
bending stretching eating drinking, chewing savoring defecatiog, und urinating. The postures are dymamig the going-on of the process is unmistakable, and when the
postures are really gasped for what they are, the mind can be ceinsidered to be pretty well cleansed. However, the yogi shoufd consider
whether the postures serye better as the primary objcct of meditation or as a secondary one to be taken up in those moments of comparative relaxation when the primary object is being sel aside for a while.
are traditional Buddhist objects of meditation. They are all contained either in the list of forty subjects for concentration or in the Great
Discourse on,4wmeness (Maha Satipatthana Sutta), most of them in both. They all lead the,yogi toward the establishment of .ononhation, some more, some less. The yogt may
All of the methods mentioned
legitimately employ them to gain the con, cenhation he needs. But perhaps it would be a wise approach for the yoii to *rk ;;
JACK
KORNTTELD
19
employ and practice that exercise which will teaA him all the way to the final goal he seeks. That :goal is liberating Vipassan-a insight knowledge. Now, there are two forms of the practice
mental culfure. These are known as 'Samatha, or concentration practice, and
of
Vipassana, or insight practice- Samalha lea{s to calm and tanquihty and Vipassana leads
to intuitive knowledge of the true nature of phenomena and consequent liberation' Samatha is concerned with the universe as it is for us; Vipassana is concerned with the universe'as it is in itself. Since the realm of Samatha is the universe as it is for us, the objects of meditation which lead to
Samatha are accordingty those objects which we have made for ourselves. The thought of the loathsomeness is something we have
brotght up in ourselves. The stability of efftht the cohesion of wdtel, the mattring of fire, the interception of air are qualities of the four elements which have been conWWW.DHAMMARANSI.NET (FREE DHAMMA DISTRIBUTION)
ng
Tfif Yocr AND rNsrcnr narnrmmofi
by us to help us in grasping of watking ir the fttii of walking the thought of Uending in

*i.biifuelized thm,, Even the thought
tre ftet of bending, the thought of touc[ir-rg in fre ftct of touching are ideas which wi lnrn crccted in our minds so that we can
get at the actualities, the postures as ftry ate. But whatiever makes the universe fbr us leads tro Samatha; whatever'artifact *t oongtuct, whalever ide4 image, thought, Or c0ncpt we create leads to Sariatha- There ir nothing urrong in Samatha in itself. The practicc of Samatha is legitimate; there are msny reasons why it should wen be recommendd. But concentration is not insight. firerefore he who would gather the ftiits of concentration rnsy practice concentntion, but he urho deekw to gather the ftriB of insight will haw b prrctiao insight, This ha will have to do rooffir 0r hbr, either sfter the practicc of csrsentration or directly by selecting an enrercbe urhieh re$ him at once on the high to inrlght Whether he
bffi
rd
tAck
kunfirlEtD
2l
u'islies to ptactlce coneetrft'otion now only to rwtteh to VtpasSatr* ldtef, 0r eltcrnatively to tnke up tfue-pactlcu rf Vlparsana imrnedistly, is a tn*fter Uf g;fstinal ehoice. And I a$ I prdettflonf 8f Viptsstnl should not be too eager to ptufipt htnr 0n that choice. nMsn does whet Sunlutr Snyudow ofie seid: he liker todo, and the doing of what he likes docE not bother hirn.n Qpcstions arise: If we'normal$ conceF iirltizc the four elernents to grasp thenl if we commonly make thoughm about walking, bending, and touching to help ts get at them better, if our minds are ever so prone to create irnagls and ideas, can we possibly attempt to gefi at pocesses as they'are in not necessary that we themselvcg? 'Ig handle the prueetoes with the gloves of conqto snd ldeaa? This is thc Etswer: If tt wre true ftat lt is neeessary to handlelhe pf0eg$ses wittr ttre gloves of concepts and theughtg, thet proeesses e[n nsvcr be got at diruely, thcn there eould be no path to
it
22
THE YOGI AI{D INSIGE.I MEDTTArION
freedom and no liberating knowledge. But because it is possible to get at processes directly as they are in themselves there is Vipassana and the winning of inhritive liberating, knowledge.
Let us take an exercise, awareness of inbreathing and out breathing. It is saiti to be a suitable exercise for all types of personalitie* If a man practices mindfulness of respiration, he attains the peaceful life. He cause evil and unwholesome states to be o-vercome. His body and minddo notfemble. He fulfills the four-foundations of mindfutnes"s2 and the seven enlightenment factof and realizes wisdom and freedom. Mindfulness of breathing was practiced by the
Buddha. Furthermore, watching the breath is said to be unadulterated, nct requiring any addition to make it complete.
This exercise may be practiced in the simple concentration (Samatha) way or

performed so as to realize insight (Vip4ssana).
JACK
KORNFTELD
23
Breathe in and out. As the breath goes in and oirt it will touch the nostril tip or upper lip or some other places within that region. Fixing the mind on that point of touclr, count the in-going and out-going breaths. This is one method. Breathe in and out again. Fix the mind on the point of touch of breathThus fxing the mind, know a short breath to be short and a long breath to long. This is the second method. Breathe in and out again. Fixing the mind on the point of touch of breath, follow the breath in and out- trn doing this, you should not follow the breath into the pit of the stomach or out into the beyond. The breath-body shoul*3 be experienced going in and out. It is like a saw. The teeth of the saw are always at one point of contact with the wood but that point of wood experiences the whole length of the saw because the whole length of ttre saw passes 4ross that point. This is the third method' Notice that irt all three methods the yogi looks for the in-breaths and out-breaths
24
THE YOGI AUO NVSTCIIT MEDITATIOi{
in and out. Fix the mind on the point of

touch of breath. Be aware of the touph. Do not counf do not know the degree of lengfft, do not follow the breath in and oUt.
breathing, ttre fint three are sirnBlp coqpgntation-gpe exercises whils thp ftUffh ie Sn insight exercise. In the firet $pfp is counting. Numbers arc poncFpfq. :In thi 'second method, the form of fhd hfgn+n iq noted. Form is an image. In SS thlsd nnsthod, the going in and sut qf ftrp. hfpot[ is noted, This is achieved throush thp sreSion ofan idea Concepb, imsgps, nnC idpq$ b*long to the universe as it ie Ug nnd therpfore qrCI concemed with Semnthr. Odt the fourfh method, where the toueh Elgne it
nowhere else than at the point of toueh. This iE true also for the fourth method. Breath
Of these four merhods sf miadfufngqq of
$gffi,
taken
adqlfpFnfpd
witr sonssntrarion. If instead of btng Otnrs sf *e faush in its bare actualfty,
ths inqight FF4sflpp. YJ wsn this practico ean"b
in
rJq hffeness, performs
JACK
KORNAELD
?5
this awareness with mindfulness, the yogi makes a mental note of ig then for that moment he has slipped into the old habit of forming a concept or
if instead of guarding
an idea and practices Samatha inslead of the intended ViPassana
Mcntal noting tends to take placc et a much slower pace than the actual proccsses of phenomena. Thus, instead of being able to Lkt thise processes as they are, it tends to keep shpping into a past where the
processes are reconstructed by an intervening reasoning mind' To be able to keep up with the natuial processes the yogi need only be
mindful. fnis is not difficult to perform' The initial requiremont is awareness' Be awaxe of the toush or sggsatisn, Then ward wtd walah il.tis wsrenass vith mtrffilness' When thp srvarsnesg is guerded with mindfu$per, thspshtt ars ltrkcd ouq thsy esnnst isfiildp' Ns pnpstr$niff is gftred fw the fermstiss sf soneepte, i'mEges' q.idS, Thercby $e Frq$es$s ors gS ot diresry in &e rcrY
n
26
THE YoGI AND INSIGHT MEDITATIoN
moment of occurrence, as they are in themselyes without the distortioo oithought This is true insight practice.
Thoughts always tend

and images stand just
Ideas beyond the threshold,
to inFude,.
ready to' enter at the least weakening of mindfirlness. The only way to keep up with the processes, to be mindful of them, is to exercise vigilance through a rigor of effort.That is *fty tr a mofio the Strnlun Sayadaw said:''"Be rigorousty mindful of the awareness of touch."
He emphasized rigorousness as an essential element because he understood the yogi. The yoqi is much inclined to sit loosely and to meditate in a relaxed leisurely way. He tends to be reflective nnd considerate. Reflective in the sense of reflecting and thinkini about the task to be done -rather than doing it. Considerate in the sense of sympathizing with himseg taking great care to see that the is neither overexerted nor hurt.
The yogi has great love for himself and
JACK
KORNFMLD
27
therefore prefers to let his thoughts nrn away with him, to drift rather than to pull himself-
together. To pull himself together needs exertion and that is anathema to the yogi. That is why when he is told to breathe harder he"is ready to quote chapter and verse to prove that he does not need to exert himself. Perhaps he takes a few linesrfrom the fhmous meditation manual, the Wsuddhi Magga, tmd says: "The yogi should not essay too sfienuously. If he essays too strenuously he will
become restless."
This statement is tme. The yogi who essays too strenuously will become restless. But why does he beeome restless? It is because instead of being mindful of touch or sensation the yogi has his mind on the effort he' is making. The effort should not be allowed to Craw the attention away from the object of meditation. To keep the attention on the object and yet to generate effort" the yogi should first make sure that the attention is fixed on the object. When the
28
THE YOGI \I{D INSIGET MEDITATION
object has been Sasped with fult awareness and this awareness and this awareness gparded with mindfulness, the yogi should step up the effort. When he proceeds in this manner, hewill find that ttae generated effort seryes to fix the attention more on the oliect instead of distracting it away into the effort itself, Furthermore, a greater intentness of the mind will have bsen develo,ped by the
increased ef,tort.
The ftrll text of the abo've quotation from the Yisuddhi Magga in fact reads thus: He, the Yogi, should be nindful and should not let the mind be distracted. He shoilld not essay too strenuously nor too taaly, If he essays too laxly he will fall into rigidity and torpor If he essays too strcnuously he will become restless' This means then that the effort should be just enough fo. the purpose of mindfulness unO tno*tedge. But how much is enoughJ I think it was William Blake who said this: "One never knows what is enough until one
JACK
KORNITIELD
29
knows what is more than enough." And i measure of what is enough may perhaps be supplied by the words of the Buddha when he spoke on how a monk should endeavorMonla, if his turban or hair were on fire he would rnake an intense desirc, efort, endew ot exerti on struggle, mindfulnes s, and attentiveness to extinguish the firc' Evth so, an intense desirc, ffirt, endesvor, exertion, struggle, mindfulness, and attentiveness is to be made by him so as to give uP every evil and wrong
state.
Because he knew how much, effort was required, because he was familiar with the propensity to slackness on the part of the yogi, the Sunlun Sayadaw instructed: "Be rigorously mindful." To be mindful rigor' 'ously is to mobilize all of ong's rssources' to grasp the processes as they are without thinking .or reflecting. Rigorousness salls forth the element of energ] or right effort-
Another inclination
of
the yogi .is to
J.
30
TgE YOGI AND INSIGHTMEDITATION
fidget. He likes to scratch,' to shift, oq if he is breathing, he likes to stop, then start and stop again. These are signs of distracfion. These indicate tllat mindfirlness has not been thoroughty established. To remind the yogi that the distraction is to be avoided and the agitation stilled, Sunlun Sayadaw instructed: "Do not scratch when itched, nor shift when
tired.'Ile required the yogi who feels the itch,-'cramp, of tiredness to breathe harder if he is breathing or to plunge the mind deeper into the
cramped, nor pause when
if he is watching the sensation, and therety, with increased attention to the performance of the tash to develop more intense mindfulness. The Wsaddhi Magga meditation manual says that by geuing up
sensation
and so'disturbing the posture, the meditator has io siart the meditation anew. The yogi who sits down to mediate, then an hour iatir gets up to walk away the sensations of sitting then another how later sits down to think away the sensations of walking
JACK
KORI\IFTELD 3I
keeps disturbing the posfure. Whatever sensation arises in the sitting posture has to be
watched
in the sitting irosture untit it
has
phased itselfout. Whatever sensation arises in the standing "posture has to be watdhed in the standing posture until it has phased itself out.
Remaining still with atteirtion riveted to the awareness of touch or sensation calls forth the element of mindfulhess. It is the essential element in practice, right mindfulness.
There is a third behavior characteristic of the yogi. After the lower hindrances have been removed, lights, colors, and geometrical pattefns appear to the yogi. On the orre hand, there is,the fascination of the ycgi for these things which have never appeared to him like this before. On the other hand, these
tighn, colors, and patterns arc atfactive

Because of'these two fo.rces, the yogr begins to turn his attention to the lighe and pafferns, he gazes on them, he dwells in them. And
32
TEE YOGI AND INSIGIIT MEDITATION
with this turning away from the object of meditation, he abandons his original pur--
poe.
kr like manner, after a period of practice" when the yogi has cleansed his mind lomewha! he will begin to experience a measur of calm and tranquility- Since he has never before expbrienced such peace of rnind he thinks that tlris is the best fruit of the practice. Because of this appreciation of the Lxperience and because the measure of calm attained is -attractive in itselt
fuoqoilrty the yogi begins to dwell in itrto savor the calmness to the full. He likes to sink in the sense of peace and hates to, Put forth the necessary-effort to get back again onto the right puih. Suolun Sayadaw illustrated this *ittt u local simile. Myingyan River beach is a stretch of sand a mile wide' A traveler to the river finds the sand exceedingly hot beneath his feet unfler the ragrng noonday sun. On.the waY he comes to a tree' He deriides to rest in its shade for a moment'
*d
JACK
KORI\TFTELD
33
But when that moment has passed he finds that he cannot urge himself get up to move out of that cool shade into the heat which rages above and beneath him. So he continues to dwell in the shade- But wlll this ever help him to reach the riverside? The destination can be reached only if he steps out again intorthe heat and ilrges his @y forward. That is why the mediation masters warn the yog! not to let himself be dgwn by the minor calm and tranquility he finds along the way. There was once a yogi who habitual$ drifted into this area of tranquility and would not budge out of it- The Sunlun Sayadaw said of him: "This man keeps lifting up the tail and patting the behind of thp little iguana he has caught.n I hope the distinguished yogis will not be satisfied with a mere iguana. With a further increase in the clarity and
puiity of the mind the yogi
sometimes becomes more perceptive to extrasensual things. It is not the true divine sight and
34
THE YOGI AND INSIGHT MEDTTATION
divine hearing that he attains but it is a power somewhat similar to these- Because of thiS power the yogr can see what others
cannot see; he can hear what others cannot hear. Peopie come to consult him and hi1 predictions come true. He becomes a sort of ittum*. Thus has he degenerated from a Vipassana yogi to a shaman. But after toT' time, as the elistractions of the new vocatton grow more varied and the practice of meditation becomes less intense, the answers turn out to be less and less accurate, and gradually the clients go awayr neYer to return' The yoli i. left with an intemtpted practice' Many are the occasions in which the yogi indulges in self-deception- Though he shoyld practice intensive$, he deceives himself that the goal of liberation can be ,won in leisurety manner. Though he should sit 1i11, he deceives'himself that a slight shift or movement cau do ns harm. Perhaps he is nght for the initial crude moments of the^ practice but for the peat in gach phase of
JACK
KORI\IFTE,LD
35
practice the smallest wavering of mindfuln r, ,un bring down the stmcture of medi' up tation.and the edifice will need to be set i" tht:: again. Since he can deceive himself can inattgrs of the body, how much more so he do it in the subtle mental matters? -A ,oot g inclination for the yogt T to ]ake-the not Jigns of progress on the p49 to-b" signs indicating the higher stages' For instance' unpteasa* sensatiol can snap abrupt$' For one moment there'is the intense unpleasan!it ness of the sensation' the next mornent is gone, snuffed out, and in -its ql1ce there is yogi ; d*.p sense of catm and quiet' The postoften likes to believe that this is the
mental functioning of the enljghtenment one knowledge. And he notches for himself stage of the four enlightene! la8es' This wrong assignment of the phases of - practice can-be made also.becaus'e the meditation master himsetf is not $oloughly
instrucversed in such matters or because his not tions and the teachings in the books are
36
. THE YOGI AI{D INSTGHT MEDITATION
understood well. However it is, the yogi likes to classi$ himself as having attained at least one or two of the enlightenment stages. And with this thought in mind he goes about seeking confirmation of his belief. And woe to the meditation master who, however gently and indirectly, makes his failings known to him. Sunlun Sayadaw would never pass judgment on anyone, whether or not that yogi had really attained the said phase <ir sage. His-only remark would be: "If it is so, it is so." In any case, a ffue attainment would need no confirmation from another source. The yogi would know it himself, Likewise, a wrong sense of attairtment would not need debunking; the yogr would rcalize it.for himself.
The main danger of this form of selfdeception is the \ryrong sense of achievement that it gives to the yogi. Satisfied with what he thinks has been his progress, he relaxes his practice and is thus stranded on the path without having gained any progress of real value.
JACK
KORNFMLD
37-
There is one Pet hate of the logi, and that is unpleasant sensation' kt him face slighJ feelings of cramp, heat' o1 muscular of it ten-sion; *d tt. will try to be min4lrl for some time. But give him th9 pain within the marrow of the bone' the.buming senthe sation, the sharp excnrciating pain along ii*Ut, and he witl abandon them in a few minutes. As usual, he is ready with his an! excuses and the quotation o! chany yerse. Who says one rnustemploy unpleasant he sensation as an object of meditatiorU wants to *mow. Cannot a- yogi attain whatpleasant ever is to be attained by working on so sensation? Who says orre should suffer Is this r.rot self-mortihcation . much? The answer is that if a yogi is so well can tread blessed with karma to be one who the pleasantpath, one who can qain wisdom withorrt undergoing pain, then=he can work on pleasant sensation. But for the oYerwheiming majority of us, as may be obffid the served, tl.tt It ou choice o*ut to
38
TFE YOGI AIYI} INSIGET MEDrIArION
path of unpleasant sensation" for we are not blessed with such karma.
Actually there should be no cause. for reget. Unpleasant sensation is an efiicacious object of meditation which takes the yogi steadily lrp tlre pattr_io the attainment of the final goal. The very fact that the yogi does not normally like unpleasant sensation can be employed by him to establish a deeper
'
different with pleasant sensation. Because he likes i! he will tend to sink in it, to suffuse himself with iA pbasanftress without bring to be mindfirl of it. lVhen he does that, thi gred and lust that are latent in pleasant
with an object he does not like, he will rememtter to arouse the necessary zeal to overcome the unpleasant semation. It is
and more intensd mindfulness. Made to work
will overwhelm him. The yogi witl not be able to hold on to sensation as sensation, but;ensation will carry him forunard to originate ths next link of desire in
sensation
the chain leading to firrther births.
JACK
KORNFIELD If
39
current were asked to grasp the bunch of
It is as though a swimmer in a sfiong
flowers at the winning post.
he were
swimming with the current and:stretched out his hand to grasp the flowers and missed he would be carried beyond the poinf by the force of the curent- If he were swimming against the current and missed when he stretched out his hand to grasp the flowers, he would still be below them and thus have an opportunity to ty again consciously and deliberately. The swimmer with the current is like the yogt who employs pleasant senl sation. If he is unable to be mindfirl of pleasant sensation he will be canied beyond ty clinging to it. The swimmer against the current is like the yogr who employs unpleasant sensatisn If he is unable Jo.be mindful of unpleasant sensation as it is in itself' he will still be conscious of it and will be able to summon up the enerry and mindfulness to' accomPlish his missionPleasant sensation is like a hidden nemy;
40
TUE YOGI.AND INSTGHT MEDTTATION
catches the yogi unawares. Unpleasant sensation is like a conspicuous foe; the yogi ca4 recogntza it and take corrective action so that anger which is'latent in unpleasant sensation does not get an opportunity to rise. Between natural dislike of unplea$ant sensation and a zealous effort to establish mindfulness, the yogi will neither immerse himself in it not ftinch from it. He will be able to detach himself completely from the unpleasant sensation, dwelling within the sensation, watching the sensation, without thinking any thought connected with the sensation. Unpleasant sensation serves as a firm hitching post for the mind which inclines to wander. An unpleasant sensation will never deceive the yogi abcut the true nature of phenomena-unpleasantnsss.
it
Also, there shsuld be no cause for fear

of unpleasant sensation. There are techniques to arouse a suffrcient depth and intensity of mindfulness to overcome the infliction agd hurt of gnpleasant sensation. This infliction
JACK
KOR]\r.IALD
41
is due to the identification of the yogi with ,t t-*tu of pain aqd the eff'ect of unpleasant been sensation. But when mindfirlness has senestablished suffrciently to penetrate the rudo" and eliminate the identifrcation with thu notion of a persoo{tty, al 'I' which can be hurt, then an unpleasant sensation 'beand no comes only an unpleasant sensation more a source of Pain' The uttimate purpose of meditation is- to hT eliminate the illusive not]o3 of '{' Ayogi to chip at the notion of T again and again in these struggles with unpleasanl sensation'
unpleasant sensatioq rises' The Let us say yogi keeis mindful of it until the unpleasant t.*utioo is eonsumed. Thereby, the cause is killed in the effect- He does it aBal a1j againuntil with perfect proficiency he finally tiunug.s to kill the cause in the cause' to ttt cause in thd cause, so that. it -'---) rise to an'effect which will nevr agailr gffe , nnly turn out to be another^cluse in the .ndl.rr-chain- This killing of the cause in
*i
;;
tT
'
42
THE YOGI AND INSIGHT MEDITATION
the cause is enlightenment. And it is because of this quality of efficiency in eliminating the false notion of 1', Sunlun Sayadaw statcd: lThe uncomfortable truly is the norm; the cornfortable will set you all adrift on the currcnts of samsara." Unpleasant sensation is the yogl's internal enemy. Oncs the internal enemy can be overcome, the external sources of suffering cannot touch him'anymorc.
After a period of ardent practice, there comes a moment when the true liberating knowledge is offered to the yogi. These momen6 come only to the very few. To . arrive at this moment, the yogi must have completety perfected the establishment of mindfulness of the body. He must have
completety perfected the estabhlshment of the foundation of mindfulness of the sensations. This means that he must have perfectly, overcome the unpleasant sensation. Unpleasant sensations are the greatest obJtacles confronting the yogi in his progress along
JACK
KORI\TFIELD
43
To overcome them, he needs to
the path. This is where he keeps fatling back'

possess
unflinching energy, resolve, and intentness' as well u* tht right technique' Then these sensations equip the yogi with sufiicient polers of concentration and mindfirlness to ieat with the subtle procsses of the next phase, the establishment of mindfirlness of . lonsciousness. When mindfiilness of consoiousness has been completed perfectly, he will be offered'the ask of establishing the foundations of mindftlness of mental objects and fundamental principles. Here comes that awful moment of truth- If the yogi is not perfectly establishing mindfulness of th3 ptio.ipt.t, when "liberating knowledge is lm"t"O to him he will shy away from it' he will fail to grasp it. But if he has tul$ perfected the establishment of the four aspects of awareness,s and he has fully developed the seven factors of entightenment , then in that very moment of perfecting and acquiring these seven there will arise in him
i< 'o
44
Tm, YoGI AND INSIGIIT Mf,DnATIoN
the true liberating knowledge.

Unfortunately, less than perfect behavior characteristics are fpical of the yogi. He is disinclined to endeavor,ardently, is quick to fidget, eager to follow after tights and colors, prone to rest in areas of calm, ready to exaggerate minor successes, willing to misuse subsidiary power, liable to grve himself the benefit of the doubt, afraid of unpleasant sensati.on, and terrified and clumsy when the real moment of truth is of;flered. We do not need to search for this yogi elsewhere; we are the prototlpe. It is us who would like to reap the benefits of meditation but are unwilling to sow the good seed; it is us who wish to gather the returns but who do not wish to lay down the investment. We wish to talk ourselves to a goal which can only be reached qV high endeavo[ we wish to deceive ourselves into a situation which will permit ttre enfiy of onl,v the perfectly truthtu1.
Does this mean then that the goal witrl
JACK
KORNqIELD
45
forever be beyond our reach? That is not so. Where Sunlun Sayadaw has trodden, we too can fiead. We need onlY to follow his instructions faithfutly. Sunlun Sayadaw instructsd us:
Be rigorously mindfut of the of touclt We should be rigorously, ardently, intetw sively mindful. Do not rzst when tited,
oiio*x
scratch'when itched, nor shifr when

cramped.
obsolutely still arid strive till the end. The uncomfortable traly is 1l1s n6rm; the comfo*able will set us adrift on lhe anrrent of illusion
We should peneftate unpleasant sensation; only he wlro has penefated sensation will see processes as,they are.
We should lceep
our bodies and minds
We should generate a willing suspension of disbelie{ exert that extra ounce of effort, and be rigorously mindful. Have faittr, en-
46
THE YOGI AI{D INSIGHT I}TEDIT]{TION
ergy, and awareness to purify ourselves, to ovrcome pain and gneg to reach the right path, to win nirvana.
MINDFULNESS
DEVELOPING THE SUNLUN WAY OF

\
In this age, the objecfs of desire and aversion impinge upon the senses with increasing force and growing variety. There is a greater urge and opportunity for the graffication of the senses. The accelerating pace of living and the increasing pressure create'stressei leading to anxiety and neurosis. City life is becoming noisier and noise is a thorn in the flesh of concentration. At the same time the people do not have enough leisure for a long and sustained practice of mindfulness. The result is an increasing diversion of the attention and diffirsion of mental powers with less and less time even for minimum corrective action. To cap it all, people who are born in these days long after the Buddha
JACK
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are of sluggish intuition rather than of quick intuition. Therefore there is an urgent need for a way of mindfulness which takes into account the growing urges and commodities for sense-gratification, increasing noise and distraction, lack qf time, and the mediator's
own sluggish intuition. Sunlun SaYadaw's waY of mindftlness provides a technique to quickly overcome rtotn *d desires of the sense- It raise the threshold over which noise and disfraction must pass to divert the attentign of the meditator. For the man of sluggish intuition it provides an amazingly sure and rapid method for the,complete and perf,ect establishment of the four foundations of mind-fulness. It is not a method fashioned out of the elements available in the books' It is a
method forged in the struggle against selflove and ignorance- Sunlun Sayadaw was a barely literate man and was thus blessed by
not Ging sicklied with the pale cast of

thougtrt. With earnesfiress, courage, and
48
TEE YOGI AND INSIGHT MEDITATION
perseverance he became liberated in 1920. The techniqud is now available to the city man who is without the overwhelming courage and perseverance of the Sunlun Sayadaw. What follows is a very brief sketch of the method. Posture Assume a meditative posture which and can be maintained for some time without change. Do not lie in bed nor recline in a chair. The posture should be one which will permit the gathering together and assumption of all of one's resources. The posture should b,e one designed for hard work and not relaxation. A suitable posture is to sit with legs crossed. The back should be straight. The arms should be held close against the side of the body. The right fist should be held in the left hand. This is to facilitate the clenching of the fist as the meditator summons his skength to combat unpleasant sensation which may arise later. Do not mesh the fingers of the hands nor hold them lightly with each thumb against
JACK
KORI\WIELD
49
the other Let the head be slightly bowed' Do not'sit loosely. Assume a tight posture where the body provides a firm base' its circuit is closed and the meditator is alert'
can be better to select a quiet place out of the wind' but that is not essential. Meditation may be done individually or in a group' No elaborate preparation of the place is required nor ihoutd.it be made a ritud' There are no set periods for'meditation'
Time should be arranged to suit the meditatot's convenience. But he should.'take care that the meditation hour or two'is not sacrificed to some other purpose- Western books sugSelect a spot where the meditation session conciuded without disturbance' It is
gest that the beginner should start with a iession of two or three minutes a day, the period to be gradually extended' lun\As experience is that an intensive initial session olan hour or so produces more'beneficial not be less , results. A normal session should than an hour or two. Those practicing
50
night.
THE YOGI AND INSIGET MEDITATION
intensively sit through the whole day or
said: "If cramped don,t move, if itchy don,t scratch, if fatigued'don't rest."
Breathing Commence by inhaling. It will be noticed that the breath touches the nostril tip or upper lip. Be keenly mindful of tbe touch of breath. With mindfulness vigilantly maintained, breathe strongly, firmlX and rapidly. Sfrong, har{ and rapid breathing *urO, off external noises, helps to conffol the mind, quickly removes the hindrances, rapidly establishes concenhation, and enables thl meditator to cope with the ,npt"ur*t ,rrrsation which may arise later.
assumed it should not be changed or altered g any way. It will have to beiept up until the end of the session. Sunlun Sayadaw has
After the posture has been selected and
with increased friction against the tips of the nostil holes, the upper lip, or some other
Strong hard and rapid breathing will cause inhaled and exhaled breath to touch
JACK
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51
part of the body in that region. Be mindful of that touch of breath. "When the breath touches the nosftil tip or upper lip you wilt be aware of it' Be mindful of that awareness," said the Sunlun Sayadaw trt not a singte touch pass without awareness. Be aware of every single touch' Mindfulness should be rigorous- It should not be relaxed. This means that there should be putting forth of energy2 that the meditator should be ardent and zealous. Do not let the awareness be of the breathbody.Do not follow it in and out of the body. Do not count its entrarices and exits. Do not take note of the area of touch of breath whether it be frre nostril tip or upper lip. Irt awareness be only of the sensation of touch of breath. Be mindful only of the sensation
of
touch.
in air attentively and fully as though water were being drawn into a
Breathe
syringe. Exhale sharply. Full and hard drawing-in of breath helps to establish concenWWW.DHAMMARANSI.NET (FREE DHAMMA DISTRIBUTION)
52
THE YOGI AI{D INSIGHT MEDr{ATION
tration rapidly. It helps the sensations to arise. It provides strength in the coming
istruggle with unpleasant sensation. Since most people have stronger exhalation it is necessat'y to pay greater attention in inhalation to realize a balance between inhalation and exhalation. When these two are balanced, the touch will be continuous. When they are balance4, the meditator will have reached the stage of smooth, effortlgss, selfcompelled rhythmic breathing. Breathe without shaking the head and body. This will obtain concentration quickly. Fatigue may set in at the early stages of sfiong, hard, rapid breathing but the meditator should neither stop nor reduce the strength and rapidity of breathing. "Don't rest when fatigued!' said the Sunlun Sayadaw. The fatigue is probably due to either insufficient sfength of inhalation or to excessive blowing on exhalation. The rernedy is 1o increase the strength of inhalation. When inhalation and exhalation strengths are balWWW.DHAMMARANSI.NET (FREE DHAMMA DISTRIBUTION)
JACK
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53
anced at a high level, the fatigue will disappear. fie meditator will then have broken out of the zone of difficult breathing inio the zon'e of smooth, effortless, selfcompelled rhythmic breathing. Attention can then-be addressed t'holly to mindfirlness of touch of breath. There are three levels of breathing: ,high (very strong, hard, rapid breathing); medium (strong, hard, rapid); and low (wealq soft, slow, or the common way of breathing). Jinc" man is not a machine he will sordetimes flag'and falter. It is rcssar! to reach the high level early so that 'later, when the pace falls, the meditator will reach the balance4 medium level of respiration and be able to maintain
"
it.
Do not preset the time for breathing. On firm, rapid breathing unpleasant sensations will rise within oneself. These unpleasant sensations may assume'the fonns of pain, cramp, ache, numbness, heat or cold, or
54
TEE YOGI AND INSIGHT MEDITArION
some other sensation. Continue the breathing until there is sufficient sensation to stop the strong respiration. Here sensation is the clock to time the period of respiration. Alternative$, the meditator may preset the time for breathing, say three-quarters of an
hour or an hour, at which time he will

proceed to the second part of the meditation.
But this is not as preferable as the first

method.
Wh:en it is about time to stoP strong respiration, 50 or 100 strokes of breattt should be madethis time with all the strength at the meditatot's command. Meanwhile, mindfulness of touch of breath should be
rele,ntless. Then respiration should be stopped
suddenly on the inhaled breath and, collecting onesefi the whole body should be
watched internally.
Sensation Respiration should be stopped completety and suddenly on inhaled breath. The body should be stilled, gathered to-
JACK
KOR}MIELD
55
gether, and watched rigorously. Sensations of pain, cramp, ache, numbness, or heat or cold will arise in the body. Be mindful ofthe most
pronounced sensation. Do not let it go. Do not switch the attention to the navel, the solar plexus, nor any other region. It is natural for the most pronounced sensation to demand one's attention. Turning to the other regions which do not have the most pronounced sensation makes one lose grasp of ttre immediate present. "If the sensation is weak, know the fact of its weakness. If the sensation is stung, know the fact of its strength," said the Sunlun Sayadaw. Know neither less nor more. Know it only as it is. Know whatever arises, as it arises, whe.n it arises, in the bare fact of its arising. Bd mindful of just this. Let no thoughts of mel and 'mine' interfereDo not think thtit this is onds foot or one's t'this is body or one's hand. Do not reflect body and mind." Do" not consider "this is impermanence, this sufferingness, and this
56
THE YOGI AIID INSIGIIT MEDITATION
non-self,n All thinking, reflection, and consideraJion are conceptual. They are noJ insight practice. Sunlun makes direct,,immediate contact with reality. It cannot afford the time and effort required first to build a conceptual bridge to approach reality. Confronted with the elephant of its search, it does not follow the footprints backwards and then retrace them agaln to the elephant. When there arises an ache it immediately catches hold of the fact of the ache; it does not formulate the concept 'aching' and then return to the fact of the ache. Therefore tells the meditator: 'Avoid name-calling; do not conceptualize reality.' Neither reach toward the sensation nor reach after it. Be mrtdful of the sensation in the immediacy of its arising or vanishing which is in the present time, the now. In the struggle with unpleasant sensation which may rage with exheme force and virulenie the meditator takes care that he does not
it
JACK
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57
reach beyond the sensation. This is to say that the effort exerted should not exceed that which is necessary to maintain firm attention. When there is an excess of enerry it is as though the meditator had placed his effort before the unpleasant sensation, with the result that the attention slips from the sensation itself and all that remains is the yiolence of his eftort. This violence is none other than anger. And anger is one of the forces which tum the wheel of sarnsara.
The meditator should take care on the other hand that he does not fall short of the sensation. This is to say that the effort exerted should not fall shor,t of that which is necessary to maintain firm attention. When the effort is inadequate the meditator slips back into torpgr and sloth or is overwhelmed by the unpleasant sensation if the sensation
is intense. Severe unpleasant sensation which is not held with *inOn nrss gives rise to fear, anxiety, and anger, wlrich all constifute
a force which furns the wheel of
samsara.
58
THE YOGI AND INSIGIIT MEDTfATION
Torpor and sloth are the basls of iguorance, yet another force which conditions rebirth and delusion. Therefore the meditator must take great care not to reach beyond nor fall short of the sensation. He rnust. exert that forceful and vigilant attention necessary for knowledge and mindftlness. This means that the time relation of attention to sensation should not be one of future or past but of the simple, immediate present. This is realized when, instead of being passively attentive to the arising of the sensation and to its disintegrating future, the meditator tends actively to perceive the very birth of the sensation.
When dealing with the arising of many sensations simultaneously, such as in the head, the arm, the body, and the legs, the unguided meditatot's mind will run helterskJlter after them and there urill be no mindfulness of them right here and now. The result will be personal distress and suffering. To avoid this there should be mindfulness
JACK
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of only the most pronounced sensation.

Vigorous awuueness of it should be aroused and this awareness vigilantly watched by mindfirlness. The meditator shoutd be able to penetrate into the sensation to realize its nature. Effort is required to do this. The simile is of a nail being driven into wood. The wood is sensation, the nail is the mind the finger which holds the nail straight is mindfulness, and the harrmer is effort. Whe,n the mind has penefrated, into the sensation, the meditator will no longer feel the form of his foot, arm, or body; he will no longer feel that T am suffering. These conceptual notions will be replaced by a simple, clear awareness of sensation alone. Because the idea of an T which suffers has been removed the meditator will no feel the discomfort of the unpleasant sensation. The sensation which a few moments ago was felt as pain or burning will nou'be feh by the meditator only as an intense sensation without the element of infliction.
60
TIIE YOGI
AI\TD
INSIGET MEDITATION
Of the three sensation-unpleasanf pleasant, and neutral-the last is most subtle and not normally suitable for ordinary people as an initial object for the establishment of mindfulness. When it arises in the succeed. ing stages of delelopment the meditator will
have to be mindful of
it as it arises and when it arises. But by then the meditatot should have developed the power to grasp subtle neutral sensation. As we have noted, unpleasant sensation is the greatest 'obstacle on the road of Vipassana- Only when the meditator is able to over coms that obstacle can be forge fonn'ard to attain the rewards beyond unpleasant sensation. It is possible to completely overcome and learn from unpleasant
iensation. Since unpleasant sensation too js subject to the Iaw of Impermanence it must come to an end some time- This end can
occur:in'various ways. Its intensity
can subside; but this would not be a true ending' ' Some measure of unpleasant sensation would'
JACK
KORNFIELD
61
remain. The real overcoming of unpleasant sensation takes place when tlre meditator dwells in the sensation, watching the sensation without thinking any thought connected wittt the sensation, and it is conis shed or snaps, ends, sumed, extinguished. It is said to be consumed when it gradually subsides until there is no remainder. It ends when the meditator follows it until there is no Inore of it, like a road followed to the end, like a length of string felt along the whole length till no more is felt It snaps when it breaks off suddenty, as when a taut rope is snapped. It is shed likti ttre skin of a snake. It is extinguished like a light which has used up its oil and wick.
it
it
it
Pain is unpleasanL ache is unpleasant, heat is unpleasant, cold is unpleasant. Within the uirpleasantness of all these there is an element of discomfort. It is this underlying element of discomfort which is basic to pll our experience. The meditator who feels
62
TIIE YOGI AI\ID INSTGHT N'{EDITATION
fatigue in his limbs and wishes to alter his position, or whose mind being confured to the narrow point of touch wishes to be let
Ioose among sensual objects, desires escape from the discomfort of his posture and confined mind. But how can one attain edightenment and escape from the pain of this mind-body process by hankering after ttre delights and comforts of the senses? "The uncomfortable truly is the norm, the comforhble will set you all adrift on the current of samsar4n said Sunlun Sayadaw. He was referring to the efficacy of suffering to overcome suffering.
How should one be mindful of unpleasant sensation in order to Gonsume iq end it, snap it shed it, extinguish it? The only answer is that the meditator should be rigorously mindftl of unpleasant sensation as it arises, when it afises, in the here ahd now. But how does one hold steadfast the mind which flinches from unpleasant sensation? How does one catch unpleasant sensation in the
--
JACK
KORI{IFIELD
63
very moment
manner
of is
of its arising in the very

arising?
unpleasant sensation, collect the body and mind together and keep both perfectly still. Watch th1
First,
in
being noindful
of
unpleasant sensation with bated brsath' Hold the breattr as long as you can easily hold it. This is not an exercise in breath retention' is just the normal practice efFected in
It
carrying out the common duties of life' Whenever something is done wift great attention the breath is naturally held back For example, in putting a thread through a
needle hoie, the opehtor normally holds his breath,till the task is accomplished' In like manner, the meditator should watch unptes-
ant sensation with bated breath' This will
enable him to exercise gr-eater awareness and more rigorous mindfulness.
If the unpleasant sensation is too intense for proper atention with bated breath the
meOitat-or should stiffen himself against it' He tenses his whole body against the sen-
TIIE YOGI AND INSIGHT MEDrIATION
sation to support the work of the mind, He holds his arms tighter against the sides of his body, he closes his fists, he stiffens his neck and clenches his teeth. He puts fortb energy as he would in a physical struggle' against a strong opponent, All the time he keeps rigorously mindful of the sensation.
If the rinpleasant sensation is excruciating canncit be overcome by endeavor with bated

breath and tensed body, the meditator should brace his mind against it. Just as in breathing he had reqpired strongly and firmly, so also in applying his mind to unpleasant sensation he should do strongly and firrnly. He should pit the resources of his breath, his body, and his mind against the sensation. With bated breattq tensed body, and fortified mind he should exert pressure against the pressure of the sensation until he is able to penetrate ig to drvell in it, watch it without ini*ing any thougbt connected with ig until finally the sensation is completely consumed or ended.
it
JACK
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65
element in the technique is interitness' The meditator should put forth unflinching enery: he should be ardent, zealous, earnest' utlJ-"nog"tic. He should be all that the
It will be noticed that the important
Buddha required of'his disciples' Escape from delusion is not achieved through reflective, considerate, relo(ed effort' It is achieved only through the most powerful and sustained ttruit of all the physical and mental capabilities at the meditatot's command' Sunlun calls for just this' Though intentress is called for in regard
to mental objects of meditation, it will not be necessary also to stir up phylical force in being mindful of emotional feeling' Howwer, it will still be necessary to stir up zal
and eamestrtess for unremitting mindfulness' For the meditator whose training with mpleasant sensation has helped him to develop ittot" qualities, the practice of mindfulness of emotional feelings should not be difficult' Moreover, since emotional feeling is usually
66
. THE YOGT AND INSTGIIT MADITAfiON
accompanied by unpleasant physical sensations, the meditator may turn his attention to those physical sensations and thus overcome attachment to emotions through the conquest of unpleasant physical sensation.
Bepnd Sensation When the meditator perfectly draells in sensation, watching the
sensation without thinking any thought connected with the sensation, and the sinsation
. snaps or is completely extinguished, the meditator's mind becomes cleansed, purged firm, and serviceable. He becomes full of loving-kindness for all living things and he is able to suffirse them with true loving kindness, which is not mere repetition of words, which is without craving and selfidentification, and which is without differentiation between a person whom the meditator hates, one whom he likes, and one to
whom he is'indifferent. With cleansed, purged, firnL and serviceable mind he contemplates consciousness in
JACK
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67
conscioumess. He knows conscisusness with lust as with lust; he knows consciousness without lust as withsut lus! he knows consciousness with hate as with hate; he knorrus consciousness without hate as without hate. He knows when lust and hate have arisen and keeps mindfirl of them so that they may not be the cause to firrther originate lust and hate and thus give another tum to the wheel of samsara. This is killing the causative force in the effect. When he comes into contact with an object which could arouse lust or hate he keeps rigorously -rtiinOru of it so that lust or hate cannot arise. T-is is kiiling the cause in c4rse.
mindfulness he perfectly practices what the seriptures instruct iln what is seen there should be only the seen; in what iS heard only the heard; in what is sensed on$ the sensed in what is thought only the thought." He is able to do this because he has cleansed hiS mind and made it firm and serviceable through ardent
With this last act
of
68
mindfirlness of unpleasant sensatiin. For the common meditator with sluggish intuition, fying to see only the seen in what is seen is extremely difficult practiced as the initial exercise in mindfulness. This is because consciousness is a subtle object of contemplation and not readily grasped or held with the impure, weak, and unmanageable mind. But when the mind of the meditator has been strengthened through mindfrrlness of unpleasant sensation he is able to hold the seen t$ the seen, the heard as the heard, ttre thought as the thought-
if
has been suggested that if during the practice of mindftlness distractions should arise, the mind should follow after them to take note of them. Theoretically it should be possible to follow each disfraction to grasp is mindfully. However, in practice, extremely difticult for the dishacted mind to be mindful of whatever had distacted it- If it had been powerfully concentrated it would not at all have been distracted away from
It
it
it
JACK
KORIYITELD
69
its originally selected object of meditation. Moreover, in taking note of the distraction,
the meditator often runs the risk of believing that he is being mindful of the distraction whereas he is in fact being drawn along by it. Therefore the safest and most effective method is to generate additional zeal to be more mindful of the initial object of medi-
tation, the touch or sensation. With respect to the contemplation of mental elements these are yet more subtle
than consciousness. Contemplation of mental elements may be said to be practice arising out of the ardent mindfulness of sensation. During the period of energetic mindfulness of sensation, the mental elements of the five hindrances6 may arise. When sensation has
been consumed or ended, the factors of enlightenment7 may appear. The meditator will have to be mindftl of these elements
as they arise and disappear. If the hindrance of anger arises, the meditator does not make a mental note that it is 'ange'd; he merety
7A
THE YOGI AND INSIGHT MNDITATION
keeps vigilantty aware of the fact of anger. If the detachment factor of enlightenment arises, the meditator keeps vigilantly aware of the fact of detachment. Here again the meditator will be able to accomplish his mission well because he has developed a powerful concenhation and a clear and firm
.=
mind from the practice of mindfulness of

sensation.
In fact the four stations of mindfirlnessbody, sensation, consciousness, and mental elements do not arise independently of each other. They arise together in association. When the mediator is being mindful of the alyareness of touch there is in it the station of the body, the station of sensation, the station of consciousness, and the station of the mental elements. Being mindful of one, the meditator is mindfut of all the others: It is as in a g{ass of sherbet the four elements of water, lemog sugar; and salt me present together in association. And when one element is dominant, the sherbet is called
JACK
KOR}TFIELD
7I
respectively watery sour, swee! or saltyWhen sensation is dominant it is called mindfulnes-s of feeling when consciousness is dominant it is called mindfulness of consciousngss, and so on. When mindfulness ofthe four stalions are completed and perfected, the medibtor develops fully the seven factors of enlightenment. When the seven factors of enlightenment are completely and perfectty developed, the meditator attains enligbterrmentFlowever this is future resulq and further consideration to this maffer need not be given in this brief sketch of the Sunlun way of toinOn mess. If a mango seed is sou/n' a mango tree will sprout. A man should give atl his attention to sowing well the best mango seed he can obtain. The result will take care of itself. Conclusion llhe Sunlun way of mindfulness is practiced by an ardent rnonk or layman throughout the day and night. For the less ardent meditator, the centers offer five to
72
seven sessions a day, each session lasting from one to three houn. The man who is too busy with affairs of work or business should be able to practice it twice a day. Meanwhile, the mind should not be left unguarded in the hours between sessions. The meditator should endeavor to be continual$ mindfirt. He accomplishes this by being mindfu! of the sense of touch. At no moment of the day will his body not be in contact with an object. If he is sitfing, his body will be in touch with the chair. If he iq tying, his head will tie in touch with the pillow. If he is walking, his feet wilI touch the ground on each step. If he is handling a tool or an object his fingers will touch it. The mediator should be mindfirl of touch of body against chair, of head against pillow, of feet against groun4 of fingers against tool or object. He should, if possible, be mindful oftouch ofvisual object against the eye, of sound against ear, of taste against tongue, of smell against nose. "Be rigorously mindful
:
Sayadaw
JACK
KORNFIEED
73
of the awareness of touch," said the Sunlun

Sunlun is a simple system; it is as simple as drawing a tine or rvriting an O. Even the child's first attempts with paper and pencil are drawing lines or circles.'But to draw a perfectly straight line and a perfectty round circle is extremety diffrcult- Yet when one practices it with suffrcient earnestness and zea\ quick result can be obtained' Most other methods are difficult to describe, and though easy to perform, the results come slorw. Sunlun is easy to describe. Literature on Sunlun is almost non-existent. There is in lrfanmar just a pamphlet describing the method and a small book on the life of the Sunlun Sayadaw. Since the method is easy to describe arrd there is very little theorizing there has not been much use for books' Sunlun is difficult to perform- By this is not meant that the sequence of operations are complex; they are simple. This means only ttrat it is not a relued" coinforhble method'
74
THE YOGI AI\D'INSIGHT MNDITATION
'
It calls for courage to face the discomfort

of stnong breathing and unpleasant sensation, zeal to pass beyond thenr, and unrernitting mindfirlness to aicomplish the purpose. But when this is done weil, ffid it ian be done well, the resulb are rapidly gained because Sunlun makes imr4ediate and direct contact with reality and also stirs up the meditato/s zeal to help him move forward at an intense
pace.
For the lazry man of today who has little time to spare for anything whaboever, who with his conceptualization, logicalism, ffid rationalism is moving further away from the root source of reality and knowledge, Sunlun offers much. It makes him throw away his" thought-system to grasp dirsctly and immediately tre actuality of things. It pulls tau! mobilizes, and uses his great physical and mental reserves. It gives him the means and sfrength to withstand the vicissitudes of 'life. It sfiikes at ttre heart of that deceptive, selfloving illusivc notion of T which is the cause
JACK
KORNFM,LD
75
of all misery and unsatisfactoriness. Sunlun is an intense, resolute, zealous method to establish the four foundations of
i
mindftlness for "the purificatio,n of beings, for the overcoming of sorrow and misery for the deskuction of pain and grie{ for reaching the right path, for the attainment of nirvnta.n
"Be rigorously mindful of the awareness
of
touch."
QUESTIONS AND ANSWERS

Question: Wlry is
iF
deep breathtng, feel very tircd; then when we bresthe longer we no longer feel tireil
it that when we start the for the first few minutes we
Anstver: We feel fired when our breathing is not balanced; usually the out-b,ryath tends to be sfiolger than the in-breath. Inbalation should be increased. Once we establish
it2
76
THE YOGI AI{D INSIGHT IIIEDITATIOF{
proper breathing balance, once our breathing becomes rhythmic, we no longer feel tired , and in fact we can go on breathing for a long time.
Q: Wry do we stop our breathing with an

in-breath?
A: So that we can gather our energies togettrer to grapple with the sensations. If
we stop on an out-breath we are likely to be relaxed, which is not good for mindfulness.
we sit in certain positions we feel strong sensations sach cls cramps. Do we sit on until the sensations subside, and how long do such sensatiorc last?
Q: llthen
l.'
Yes, we should let all sensations subside. The length of time depends on individuals. Some take only a shorttime; others may take hours. Any sensation that arises is natural and we should not be afraid but should be
JACK
KORI\TFIELD
77
mindftl and patient. We should sit and not

move' and should keep our mindfulness on the sensations until they disappear completely.
Sometimes afier the most pronounced sensation has wo,rn ofi, there is Iefi some numbness, say in the foot. Should we con' tinue till this too has gone?
Q:
A:
yes, you should continue until all sensations have gone. You may have to sit a long time for all the sensations to go, but this is you are able to necessary. Of course, establish rigorous and intense mindfulness it does,,.not take so much time. Intentness is important.
if
Q: But ,f we'do not have the time to

disappears entirely?
sit
so long, c(m v,e stop before the numbness
l;
You can, though it is not good; your body
may feel heavy and your mind not firlly
78
THE YOGI AI{D TNSIGITT MEDITATION
purified. If you do not have enough time, you need not breathe far too long to start with. Your sensations may not then be too pronounced, and you may not have to sit for very long for all sensations to disappear. But then you are not really doing what you should and there may arise feelings of dissatisfaction with the practice or with
yourself.
sewations go by simply stretching my legs for example. Why do I then have to sit till they disappear?
Q: I hwe found thot I cen make 'my
l.'
The essence of meditation is to grapple with sensations to overcome them. We can of course make the sensations disappear by simply moving our legs, our arms, or our body, but in this way we are not grappling with our sensations. We are trying to escape from them, ffid in dofutg so rile come up against new sensations. We have to know that we cannot escape from any sensation,
JACK
KORNT'IELD
79
that what we cannot sscape from is the suffering inherent in our body, and that the only way is to face up to it and win through
to insighg to
liberation.
Q:'What is meant by mindfulness? Is it, fur example, meditation on the cfluse af the sensotion jhat arises in us? d, il*iy not. Mindftlness is alert arilareness and holding rigorously on to this awareness without any conceptual notion, without any thought whatever.
Q: What is the drference between Samatha iiidiiiitio;n and Wpassana meditation? l; Samatha meditafion is concentration on
objects, ideas, and images. Vipassana meditation uses the power of concentration primarily on sensations rvithin the body' Samatha makes the mind powerful, while Vipassana purifies the mind to enable it to gain insight, A person who succeeds with pure concen-
80
TITE YOGI AND INSIGHT MEDITAUON
tration
example be very persuasive in arguments, and everybody will be influenced by him, but usually reaction will come later. With Vipassana it is differenf a person who succeeds in Vipassana is so clearly full of insight and knowledge that he will be listened to without any doubt appearing either then or
will for
later.
Q:
trs it possible for a person practicing Wpassana to go into Samatha?
l;
Samatha uses concenfration as its main supporL while Vipassana uses the fwo legs of concentration and sensation. One who practices Eoncentration can do so without Vipassana, but one who practices Vipassana uses concentration to some extent, to obtain the instant-to-instant concentation, and tains this concentration on the sensation. As long as you keep on this path you will not go into pure concentration. But you lean entirely on the'leg of concentration you can go into the path of Samatha. You may see
if
JACK
KORNFIELD
81
colors, images, etc,, and you may become distracted. The houble is that those who go into Samatha may feel that they are achieving something, whereas in fact their experiences tend to become obstacles in the path of true liberation. It is difficult for a person who is well developed in Samatha to advance in Vipassana. The o:rly way to help such a person is to teach him to lean on the leg of mindftlness as well.
Q; What should we do f the sensations are too intense to bear?
l;
ir!
Patience, perseverance-these are the qualities'required to stand up to sensations however intense they may be, and to overcome
them. Be mindful,
sensation will disappear, even the most intense sensations. The intense the sensation which has been overcome, the clearer will be the resultant
and
*ot.
mind.
82
TITE YOGT AND INSIGHT MtrDITATION
Q: {f firn attention is maintained on boAiry sensatiow, that is, we can be aware of the sensations withoul the mind tntervening, haw are we to be benefited..in,.our mind? A: It is not a quesfion of the intervention of the mind, it is a matter of a way of ftnctioning of the *ihC*gtre mind should continue to function tn oogh the operation of awareness. Its thinking function should not interfe/e; there should be no thinking of thoughts about the sensation. If we are mindfirl.r-of whatever sensalion, when the
sensation subsides the mind becomes cleand and firm; whence arises loving-kindness and calm. Besides, sensations are not only bodily
sensafions; there are mental sensations as well, but these are better left to a later stage.
life? l: When lve walk our feet touch the ground;
Q: How eqn we mindful in our
everyday -
be mindful of this touch. When we hold an
JACK
KORNTTELD
83
objecf there is tbe touch on the hand; when we see an objeef there is lhe touch on the eyes; when we hear a sound, there is the touch on the ears; when we smell an odor, there.jr th" touch on the nostrils; when we ea! tlrere is the touch on the ,ip rU, tongue. We cah be mindful in ttrese "i and in many other ways.But it is best to be mindful of on any parr of the body. This is louch easier to grasp and hold.
meditation?
Q: What are rhe benefits of
this .form
The benefits of this form of meditation 3e tne purification of oneself, the ou"r.o_ing of sorrow and miseryr, the-destru.il""'"f pain and gneq reaching the right prrt, ,,J the attainment of nirvaia nV J*inration is meant the cleansing of the mind and the strengthening of the moral ,"nrr. ffrc mind is.' qlieted through tlre removal oi the firre hindrances, namely, sloth and torpor, ,"nu*i
A:
84
TI{E YOGI AI{s INSIGI{T Mf,DITATION
lus,t, ill will, agitation, and distraction and doubting. The mind is purified-at least for a period-of greed, hafied, and ignorance. The snoral sense is strengthened not through the acceptance of the social sanctions but through e greater awareness of what happens'when one is irnmoral. Sorrow, misery pain, and gnef take two forms, physical and mental. Physical misery and pain arise when the
't:
;5
body
or- not functioning properly. Sorrow and grief arise when the mind is disturbed. This form of meditation helps the body to function properly. Q shall here only mention that there are many cases of cure of physical disorders and disease due to meditation but these are minor --by.p,r,g{gc5.', gained in the pursuit of tme liberation.) This fcrm of nnediAtion helps ope to attain pace cf rnind. A peaceful mind is one in which there does not aiise either'' attaChment or revulsion and one is thus unaffected by sorrow or joy, grtef ,qf anger. It is a mind which refirses to identify itself with anything
is ill
a-
JACK
KORNFISL.D
85
'
>*, ,';-q1=
whatsoever and thus does not bcome involved in the suffering and joy around it. Reaching the right parh is acquiring the sense of what is and what is not. And one
can never Fuly know this until one
has
realized what is true in himself. Nirvana can b won only by deep courage and high endeavor.
':f * * * *
TOUCH
IVIINDFULNESS
T}IESE ARE T}IE TT{REE WORDS -,.=-+.*$ffiQtt, CONSTITUTE TI{E WHOLE SLINLUN METIIOD OF MmITATION
"TOU-efi. AND AIY;{RENESS BE MINDFUT OF TIIESE TWO WHEN ffiERE IS TOIJCH TT{ERE'S AWARENESS ruST BE MINDFUL OF ftIAT AWARENESS"
a;-=, -..:,
::,.....
T}IE SLTNLUN WAY OF MEDITATION:

TFIE BASICS OF THE METHOD
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0031 - စြန္းလြန္းက်င့္စဥ္ႏွင့္ကိုယ္ေတြ႕အျမင္

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