CON TE MP LATION

ON

( An a t ta )

Adaption by Jinavamsa
 2

SELFLESSNESS
( a n a t ta - n o n se lf )
C O N T E M P LA T IO N

As expounded in the
Anattalakkhan a Sutta
(The Great Discourse on Non-
Non-Self)

Adapted from
Venerable Mahasi Sayadaw

From a Translation
by
U Ko Lay
Adaption by Jinavamsa
 3

Published by Leong Yok Kee

E2L4A Selesa Hillhomes

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28750 Bentong
Pahang

Email: jinavamsa1938@yahoo.com
Copyright by Leong Yok Kee

Any part of this publication may be reproduced in any form or

by any means, electronic or mechanical, including
photocopying, recording without prior written permission from
the publisher.

Front and back cover by Leong Yok Kee

Title: On Selflessness Contemplation - Anatta

Author: Leong Yok Kee
Buddhism - customs and practices
Buddhism - doctrines

Published in Kuala Lumpur

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 4

CONTENTS

PREFACE 6
THE ANATTA-LAKKHANA SUTTA 9
INTRODUCTION 12
MIND AND CONSCIOUSNESS 13

PART ONE: THE FIVE AGGREGATES 20

1. The Material Body (Form) 20
Practical Instructions 27
2. Feeling 47
3. Perception 65
4. Mental Formation 75
5. Consciousness 91

PART TWO:
Notes on Contemplation 106

PART THREE:
Maturing of Insight 134
The Six Characteristics 144
Development of A Special Vipassana 149
Reflection of an Arahant 150
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ACKNOWLEDGEMENT

The Highest Gift is the Gift of Dhamma

This Literature is for
FREE DISTRIBUTION

Grateful Acknowledgement is extended to all who have helped

in their special way to make this Dhamma Gift available to
those seeking the Truth.

To those of you who made the request to remain anonymous,

grateful thanks are also rendered and to those whom I have
missed mentioning, no less are your merits.

Thanks are very much due to you who have made donations to
the printing of this Dhamma literature; without which it will
definitely not see the light of day.

Special thanks for financial support to:

Mooi Seng and Chu, Doris, Sister Tan Teck Beng and Family,
The Dhamma Family KL, Fong Weng Meng and Family.

This Dhamma literature is compiled so ALL can share the joy

in knowing the greatest Teacher ever:
The Blessed One.

May all beings shared in these merits thus acquired.

Sadhu! Sadhu! Sadhu!

 6

PREFACE

THE BLESSED ONE:

hikkhus, attachment to the view of a ‘living entity’,
entity’,

B ‘self’ or a ’soul’ inherent within each one, that

empowers “I”, You, He, She to perform,
perform, at its
direction is fundamental and difficult to dispel.

Within the mindset of every worldling, moral defilement

(kilesa), such as greed and attachment, proliferate. Attachment
occurs in respect of all things that are pleasant and agreeable.
These moral defilement clings onto the objects arising through
the six sense-doors.

The First Discourse, the Dhammacakkappavattana Sutta, or the

Great Discourse on the Setting in Motion of the Wheel of
Dhamma, was delivered by the Blessed One exactly two months
after His Enlightenment.
 7

This was on a day when the full moon was just appearing in the
evening and the sun had not yet set; so there was the sun and
the moon side by side in the evening sky as the First Discourse
was set forth and the Dhamma Wheel began its roll.

At the close of this First Discourse, Kondanna, the leader of the

Five Ascetics, became a Stream Enterer (Sotapanna, the first of
four stages towards arahantship). By attaining this stage, he had
realised the truth of the Dhamma and had eradicated the
misconception of a "self" or a living entity that controls all
within the material body. Nevertheless, self-pride still lingered
in his mind. The remaining four ascetics had not yet ‘entered
into the stream’ as yet.

The Blessed One, in a short while after the First Discourse,

continued teaching and delivered the Second Discourse, the
Anattalakkhana Sutta, expounding and explaining the reality of
‘non-self’ as opposed to the hitherto, wrongly held view of ‘a
self’ or a soul. At this time there was as yet not a single teacher
who was able to realise and teach this aspect of humanity, as
the Dhamma had not yet been re-established. In actuality all
teachers had till now taught their students to develop the self.
On hearing the Blessed One’s Second Discourse, and adhering
to the Blessed One’s instructions, all five attained Arahantship,
by virtue of which they were entirely free from all human
passions, including conceit.

The Blessed One re-instated the Dhamma Wheel with the First
Discourse, and it was at this juncture that the present Sasana
began to unfold.
 8

At this time, those who had matured perfections accumulated

in previous life times and endowed with previous insight
knowledge developed through Vipassana as taught by previous
Blessed Ones, were able to achieve keen concentration and
insightful meditative contemplation leading them to the state of
arahantship.

Like the Group of Five Ascetics who were so endowed, those

who were guided and instructed by the Blessed One in His
lifetime were able to achieve the state of arahantship in this
present Sasana.

This book contains a full exposition of the methods of

contemplation pertaining to the realisation of non-selfness,
leading to the attainment of Nibbana.
 9

THE ANATTA-LAKKHANA SUTTA

The Non-self Characteristic Discourse
(Samyutta Nikaya XXII.59)

Thus, have I heard:

On one occasion the
Blessed One was
living
at Benares,
in the Deer Park at
Isipatana.
Isipatana.

There He addressed the Bhikkhus of the Group of Five:

"Bhikkhus” - - - - “Venerable Sir," they replied.

THE BLESSED ONE then said:

Bhikkhus, the Five Aggregates (Material Form, Feeling,
Perception, Mental Formation, Consciousness) are Non-
Non-
selves,
selves, not entities or souls;
souls; were they selves,
selves, then they
would not lead to affliction, and one
one could have it of these
Aggregates:
Aggregates: 'Let these be thus, let them be not
not thus'; and
since these Aggregates are Non-
Non-self,
self, so they lead to
affliction, and none can have it of these Aggregates as:
'Let these Aggregates be thus, let
let them be not thus'.
 10

Bhikkhus, how do you conceive it: Is form permanent or

impermanent?
Impermanent, Venerable Sir.
Now,
Now, is what is impermanent,
impermanent, painful or pleasant?
Painful, Venerable Sir.

Now,
Now, is what is impermanent, what is painful since subject to
change, fit to be regarded thus: 'This is mine,
mine, this is I, this is
my self'?
self'?
No, Venerable sir.

Is feeling;
feeling; perception;
perception; mental formation; consciousness
consciousness
permanent or impermanent?
impermanent?
Impermanent,
Impermanent, Venerable Sir.

Now,
Now, is what is impermanent
impermanent,
permanent, pleasant or painful?
Painful, Venerable Sir.

Now,
Now, is what is impermanent, what
what is painful and subject to
change, fit to be regarded thus: 'This is mine,
mine, this is I, this is
my self'?
self'?
No, Venerable sir.
 11

So, bhikkhus any kind of Aggregates whatever, whether

past, future or presently arisen, whether gross or subtle,
whether in oneself or external, whether inferior or superior,
whether far or near, must with right understanding how it is,
be regarded thus:
thus: 'This is not mine, this is not I, this is not
myself.'

Bhikkhus, when a noble follower who has heard the truth

sees thus, he finds estrangement in the Five Aggregates.
When he finds estrangement thus, passion fades out. With
the fading of passion, he is liberated. When liberated, there
is knowledge that he is liberated. He understands: 'Birth is
exhausted, the holy life has been lived out, what can be
done is done, of this there is no more beyond.'

That is what the Blessed One said; the bhikkhus were glad, and
they approved his words.

Now during this utterance, the minds of the bhikkhus of the

group of five were liberated from taints through clinging no
more.
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INTRODUCTION
A Self, a Soul or a Living
Entity, is Not a Reality.
It is a misconstrued
misconstrued usage.
What really exists, in the
Ultimate Sense,
is a continuous arising and
passing away of
Corporeal and Mental
processes; Impersonal
Phenomena.

A
ll teachings or beliefs outside of the Blessed One's
Dispensation fall under the category of beliefs in a
SELF, a SOUL. They hold to the view that there is such
a thing as a SELF, a SOUL, or a LIVING ENTITY that
empowers; which they believe resides within the material body
of all living creatures.

In the midst of the world holding fast to notions of SELF or

SOUL, the Blessed One declared: It is essential to thoroughly
realise experientially (not proper through intellectual
understanding) the nature of SELF-LESSNESS, the reality of
NON-PERSONALITY. The Blessed One explained that:

With The Six Sense Bases Arising,

(Eye, Ear, Nose, Tongue, Body, Mind)
There Arises A World; A Being.
 13

MIND AND CONSCIOUSNESS

Myriad and vast tomes have been written by the world’s wise
men and many were and still are the discussions generated in
relation to these two often used words. Are they the same and
do they refer to the same thing when we use them in our
conversation and writings? To know them we need to go to the
source of the words.

To visualise the whole, we need to see its parts, base or

foundation; thus, to contemplate on “non-self” we need to
know how we perceive a “Self”, or my “Self”.

Quote: What is mind? What is consciousness? There seems to

be no single answer that explains the phenomenon of mind.
The contemporary views of philosophy, psychology,
neuroscience, and cybernetics all come up with different
interpretations of mind and consciousness.

On the topic of consciousness, the British psychologist Stuart

Sutherland once wrote: "Consciousness is a fascinating but
elusive phenomenon; it is impossible to specify what it is, what
it does, or why it evolved. Nothing worth reading has been
written on it." Unquote (Wikipedia). Hopefully this won’t keep
you from reading on.

To bring the matter to a more definable state; we will refer to

these two nebulous states in the eyes or mind really, of the
Greatest philosopher of all times, the Blessed One, who has
been able to define it succinctly and clearly, without a mite of
ambiguity whatsoever.
 14

He further taught how we can actually realise these two states

and know them as we know the number of fingers at the
extremity of our palms.

In those Dhamma literature where consciousness is the subject

of the writing, the words, mind and consciousness are often
used in such a way that to the uninitiated, confusion will arise
as to their exact relationship to each other, or whether they
refer to the same object. It is hoped that the following will serve
as a explanation to distinguish the two mental states and render
the reading of such literature more explicit.

Mind and Matter arise together, originating from kamma; they

are also named as the five aggregates. Matter (rupa in Pali),
being the physical component, and the four states of Mind
(nama in Pali); feeling, perception, mental pictures or
formations and consciousness being the other mental
component. In other words, these five aggregates, conditionally
coming together by kammic bonds, are the components that
make up what we call a human being.

Thus we now understand that the “whole” human being is

made up of the parts of aggregates comprising; material body,
feeling, perception, mental pictures and consciousness.

The Blessed One taught that the material body or form is a

conditioned thing, made up of: earth, water, air and
temperature. The “whole” human can now be contemplated on,
in all its different components: earth, water, air, temperature,
feeling, perception, mental formations and consciousness. That
is what is referred to as a “person” and some perceive it as an
immortal entity.
 15

Mind is kamma originated. The present mind is not the

previous mind; its rebirth is conditioned by kammic results
from previous existences. The Blessed One taught that kamma
factor brings along with it the tendencies and potentials of
previous existences. It is the kammic energy that finds a new
entity, the old “housing” having been discarded and is no more.

Consciousness (citta in Pali) will only arise when an object is

present. Consciousness is a component of the mind. It arises
bringing along a few concomitants or mental factors (cetasikas);
it does not arise by itself, it comes together with descriptive
components of mental factors. Some positive mental factors are;
faith, mindfulness, shame, fear of doing wrong deeds, non
greed, non hatred, morally correct way of doing things. Some
negative mental factors are greed, wrong view, conceit, hatred,
jealousy, worries and so on.

We are conscious of objects all the time. This nature of

awareness of objects is consciousness. Here awareness does not
mean comprehension by knowledge or wisdom. It means ability
to take in objects through sense organs. Consciousness works as:

On seeing a visible object, consciousness of sight appears;

on hearing a sound, consciousness of sound appears;
on smelling a scent, consciousness of smell appears;
on sampling a taste, consciousness of taste appears;
on feeling a touch, consciousness of touch appears;
on perceiving those five objects of senses and all other
perceptible objects, consciousness of mind appears.

Thus, the capability of taking in an object concerned is called

consciousness.
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THE NATURE OF MIND

The Dhammapada says: ‘Mind precedes all mental states.
Mind is foremost; mental states are all mind made. If with an
impure mind a person speaks or acts, suffering follows him
like the wheel that follows the foot of the ox. If with a pure
mind a person speaks or acts, happiness follows him like his
never-departing shadow’.

It further states that mind can travel afar, it wanders alone. It

has no material form and it generally dwells in a cave.

MIND CAN TRAVEL AFAR

The mind does not move physically away like a man walking.
But, as it can take in an object at a distance far away from
where you are, it seems as if it has gone there. For example,
while you are in a place “A”, and think of something or
someone in “B”, your mind does not actually travel to “B”, but
registers its awareness of “B” while still in “A”. It can perceive
an object at a distance, thus, it is said: "Mind can travel afar".

MIND WANDERS ALONE

Consciousness of things appears in the mind and vanishes very
swiftly. Billions of units of consciousness will have appeared
and vanished within a snap of two fingers or the blink of an eye.
The appearance and vanishing are so swift that two or three
units of consciousness seem to be able to arise and perceive two
or three objects at the same time. The reality is that, two or
three units of consciousness NEVER appear at the same time.

They appear one after another, and

only after taking one object do
they take another object.
 17

Consciousness appears one at time, so it is said, "Mind wanders

solitary." (In reality, consciousness in the mind appears one at a
time). “Wander" here does not mean physical 'going about', but
that mind can take in an object that is at a distant
location.

Mind has no Material Form

The mind has no form or shape. So, we cannot say that it
is white or black or fat or thin. It has only the perceptibility,
the capability of cognising an object.

Dwelling in the Cave

Consciousness of seeing originates in the eye;
consciousness of hearing originates in the ear;
consciousness of smelling originates in the nose;
consciousness of taste originates in the tongue,
consciousness of touch originates in the body.

Though some forms of consciousness originate thus in the

eye, ear, nose, etc., most forms of consciousness originate
in the mind. Therefore, mind is said, figuratively to be
"dwelling in a cave." Thus, it is clear that consciousness:

• arises in the mind, and the mind itself has no form;

• can note a sense object;
• has the nature of cognising an object.

While in the process of cognition, consciousness does not

go out from the mind, but it can perceive objects far way.
Two or three units of consciousness do not appear
simultaneously. Each unit appears only one after another
in succession.
 18

MINDS ARE DIFFERENT AS ARE MATERIAL

PROPERTIES
Just as the form or shape of a man is different from that of
another, so the mind of one person is also unlike that of
another. Just as a heavy, clumsy body is quite different from an
animated, sprightly one, so an obtuse, stolid mind is quite
different form a vivacious, sparkling one. There are different
kinds of good and sharp minds; there are minds of varying
grades from the ordinary to the unique; there are different
kinds of bad or evil states
of mind; there are varying
degrees of wickedness and
abject stupidity.

Just as there are differing degrees of gracefulness in physique

with those who are pleasant in looks, so there are different
classes of unsightliness.

Similarly, there are different grades of wholesome group of

minds ranging from the ordinary to the most noble spirits with
the sharpest of intellects, and different levels of unwholesome
category of mind stretching from the wicked, evil, repulsive
types to the most heinous types with abject stupidity.

MIND CAN BE TAMED

Just as a person training himself physically and mentally will
develop positive changes to those states; it is also possible to
tame the mind. If one monitors one's mind regularly and tames
one's unruly mind, one will develop a noble mind. #

This is the objective of Vipassana meditation; a noble

mind is a mind that leads eventually to Nibbana.
 19

MENTAL FACTORS OR CONCOMITANTS (cetasikas)

DETERMINE THE MIND
As the only function of the mind is to know the objects, it
cannot by itself be good or evil. Since consciousness within it
arises together with different mental factors, mind becomes
good or evil depending on the associated mental factors being
good or evil.

Thus, even though water is in itself colourless, it will take on

the colour of the dye added to it. In like manner, consciousness
within the mind is formed.
 20

PART ONE:

THE FIVE AGGREGATES

[1] THE MATERIAL BODY (FORM)

Form - conditional coming

together of aggregates

P
eople in general believe that each and everyone of them
have within their bodily frames the pristine, everlasting
“soul” or a powerful “self” or an enduring “ego”, that
empowers their daily conduct, thought, speech and deeds.

Very few are free from this erroneous view. In fact, throughout
their existence they will be reminded that this is so, and they
will gladly be a pawn in the race to develop and follow a culture
where this cult of the self is encouraged and even necessary if
they were to seek material superiority and gains.

In contrast, those who are practising Vipassana meditation and

are progressively developing keen insight into the physical and
mental processes, realise that there are neither empowering
selves, souls nor living entities within their bodily frames, hearts
or minds. These practitioners are free from the erroneous
concept of “souls”, “empowering selves”, etc. within their body
frames.
 21

In order to remove this misconception of self and make it clear

that there is no soul or living entity in the physical and mental
constituents, either of one's own body or in the bodies of others,
the Blessed One taught mindfulness contemplation on the
arising and disappearing of physical and mental phenomena.

MISTAKING BODY FOR SELF

People invariably perceive the material body as a powerful
independent Self that empowers thoughts, speech and deeds. If
this is not so, what then is this material form which we wrongly
perceive as self? The following material qualities form the
foundation of a material form:

1. the sensitive part of the eye which enables us to see;

2. the sensitive part of the ear which enables us to hear;
3. the sensitive part of the nose which enables us to smell;
4. the sensitive part of the tongue which enables us to taste;
5. the sensitive part of the body which enables us to feel;
6. the ‘mind base’, that is, the seat of consciousness;

Mindful and diligent contemplation reveal that eye

consciousness arises because of the sensory organ of the eye;
and with eye consciousness comes the concept of a living entity
or self. Similarly, because of the sensory organs of the ear, nose,
tongue, and body we have the consciousness of hearing,
smelling, tasting and touching.

The mind base, the seat of consciousness, is responsible for

thoughts and thinking, resulting in the notion of a “self” or a
living entity.
 22

In the absence of the sensory organs, the concept of souls or

living entities do not arise. Consider, for instance, a wooden
figure of a man, which resembles a living person in appearance
but has none of the sense organs that give rise to cognition. It
could never be mistaken for a living being with a soul or a
living entity. Likewise, we do not conceive notions of a soul or a
living entity with respect to a corpse, as there are no functional
sensory organs within it.

So long as sensitive qualities exist, so long will other material

bodies which are their adjuncts and concomitants be wrongly
conceived as empowering selves.

In the conventional perception, the body which is

compounded of the material qualities is viewed as a “self”,
pristinely endowed with immortality and great power that
manages and dictates the thoughts, speech and deeds of the
material being. This was the view in all teachings before the
Blessed One taught differently.

The Blessed One then taught that, in the ultimate reality,

these material substances are merely aggregates, mere physical
phenomena that arise and disappear and are neither
empowering nor possessing of immortality.

WHY A MATERIAL BODY IS NOT A “SELF”

The Blessed One taught that if the material body was a “self”
that was all enduring, independently all powerful, the core of
our being, as was believed to be, one could then manage the
body as one desires; to be youthful and vigorous, free from
decay and diseases and not to suffer, and one should be able to
dictate its well being or otherwise.
 23

But the body, depending on conditions of temperature,

nutriment and various other factors, is subject to decay and all
sorts of distressful diseases, thus, it does not have an inherent
powerful self or soul within it, as was perceived to have.

The Material Body

is a
Base of Pain and Suffering.

Diseases are a prevalent source of suffering for the body and

mind; there are diseases of the various components of the
physical body. Thus, originating from the body, many forms of
diseases arise. We suffer from hunger and thirst because of the
body, and because of it we are subjected to attacks by
mosquitoes and other types of pests. Suffering in the miserable
and woeful states is also due to the body. In short, one suffers
from all these ailments and afflictions because of the body.

In addition, the body is responsible for the phenomenon of

death. When the material qualities in the body undergo
deterioration and decay, death occurs. It may be said, therefore,
that the physical form causes anguish and pain by decaying and
dying.

Thus, we can reflect that if the physical form were an

empowering, enduring self, it would not inflict on itself the
sufferings of old age, disease and death. One might cause
suffering to others but surely not to oneself. If the body were a
controlling self, it should not inflict suffering on itself by
bringing about old age, disease and death. Furthermore, even
before the onset of old age, disease and death, the body is
constantly subjecting us to many forms of distress.
 24

Even those, who are relatively free from illness and enjoy good
health, cannot remain long in any one of the body postures,
such as sitting, standing or walking. They have to change
postures very often. We have all experienced how difficult it is
to remain in any one body posture even for a few minutes. We
find it painful to remain seated for half an hour or one hour
without changing posture, or to lie down for two or three hours
without moving. We are being subjected to constantly changing
bodily postures because of the feelings of heat or pain that arise
in the limbs after a certain period in one position.

All This Suffering Arises

Because of the Physical Form;
In Other Words, It Is The Body That Is Inflicting Suffering.

Thus, we may reflect further that if the body were a self

regulating, empowering entity, it would not impose these
sufferings on itself, and it should be possible for the body to
direct itself; 'let this body be healthy and disease free'. It would
then be possible for the body to take control. But that, as we all
know, is not the case.

ATTACHMENT TO THE “SELF” CONCEPT

More so at present times than ever before, people, especially
those who are powerful and bestowed with material wealth,
hold on to the belief that there is an individual soul, a living
entity which lasts for the duration of the life span and even
beyond. Others, however, believe that the individual soul
remains undestroyed after death, taking on life in new bodies,
never perishing.
 25

Some have the concept that the body of a being is made up of

two parts; the gross body and the subtle body. At the end of
each existence, when death ensues, the gross body is destroyed
but the subtle body departs from it to enter into a new body.
Thus, the subtle body remains eternal and never perishes.

There are also many who believe in the existence of a soul or a

living entity. They believe that at the moment of death, life
departs via the nose or mouth. When conception takes place in
the womb, life enters through the mother's nose, her mouth or
her abdomen. And from birth to death, the life principle
remains steadfastly in the new body. All these views relate to a
belief in the existence of a soul, a living entity.

In Reality, The Blessed One Taught That

Death is The Cessation of The Psycho-Physical Process,
The Non-Arising of New Mentality and Corporeality
(The Five Aggregates)
After Their Disintegration at "Death”.

The arising of new consciousness in a new existence as

conditioned by the kamma of past existences is conventionally
called migration from an old existence to a new one, but in
reality, there is no soul or living entity which transmigrates
from one existence to another.

Clinging to belief in an eternal self is assuming that sentient

beings have an intrinsic, empowering self. When one assumes
the “self”, to be a living soul, or others to be living entities, then
one is contributing to the belief in an enduring, regulating, all
powerful self.
 26

It is only when belief in the existence of a an empowering self

is discarded, and one's own and other's bodies are perceived as
merely psycho-physical phenomena, that knowledge of non-
self arises, and it is essential to develop this true knowledge.

There are different kinds of self clinging arising out of belief in

an empowering self. So long as we cling to the belief that there
is a permanent living entity or a soul, so long do we hold the
view that the body has the power to control and dictate.
 27

PRACTICAL INSTRUCTIONS IN THE

CONTEMPLATION OF NON-SELF IN RELATION TO
THE BODY
The practice of Vipassana meditation allows us to recognise and
realise in its reality, the non-self and uncontrollable nature of
the body.

Vipassana meditation consists of contemplating the

characteristics of consciousness manifesting at the moment of
seeing, hearing, smelling, tasting, touching and thinking. For
new meditators, however, it is hard to take note of each and
every instance of sensory activity. They must start their practice
with only a few of the most prominent objects of sensation.

Thus, while sitting, the meditator may

concentrate on the nature of stiffness and
resistance felt in the body and note it as
"sitting, sitting". He can further combine with
the noting of touching at any point where
the sense of touching is noted; "sitting,
touching", "sitting, touching".

However, the rising and falling of the abdomen is the primary

object of meditation. Thus, one should heedfully note; "rising"
as the abdomen rises, and "falling" as it falls. With practise, one
will begin to distinctly observe the phenomena of stiffening,
resisting, distending, relaxing, and moving which take place in
the abdomen.

Thus, the nature of physical and mental phenomena should be

comprehended by observing their characteristics.
 28

However, this exercise of noting the rising and falling alone is

not all that has to be done in Vipassana meditation.

While noting the rising and falling of the abdomen, any

thoughts that may occur must also be noted. When feeling stiff,
hot, cold or painful, the meditator has to note these sensations
as they arise. When he bends or stretches his arms
or legs, these movements should also be noted.

As he rises from the sitting position, the change of

posture should be accompanied by heedful noting.
While walking, every motion involved in each step
has to be noted as "rising, stepping forward,
dropping".

When concentration strengthens, it will be possible to observe

and note more physical activities, even the opening and
shutting of the eyelids will be possible to be observed and
noted.

When there is nothing particular to note, the meditator's

attention should revert to the rising and falling movements of
the abdomen.

While thus occupied in the noting of rising, falling, sitting and

touching as they occur, the desire may arise in the meditator to
change postures in order to relieve the pain and sensations of
heat which are developing in his arms and legs. The meditator
should take note of these desires as they arise but should
remain still, not immediately yielding to the temptation to
stretch the limbs. He should put up with the discomfort as long
as he can.
 29

If the desire to stretch arises once again, he should take note of

it as before without changing posture. Only when the pain
becomes unbearable should he slowly stretch out his arms and
legs, at the same time noting these actions carefully as
"stretching, stretching".

During each session of meditation, frequent changes of

posture become necessary due to the discomfort of aches and
pains. With this repeated adjusting of posture, the oppressive
nature of the physical body becomes apparent.

Despite the meditator's inclination to remain still,

quietly seated, without changing position for one or two hours,
it becomes evident that he cannot do so.

Then realisation comes that

the body with its constant stresses
is not “an empowering self”, “a soul” or “a living entity”,
but mere physical phenomena occurring in accordance
with conditions.
This realisation is knowledge of non-self.

One cannot remain very long either seated, lying down or

standing. Thus realisation comes too that the body never
satisfy our true wants and needs but is in fact
unmanageable. Thus, being uncontrollable and
unpredictable, it is neither an empowering self nor a core
entity within the material body, but a mere physical
phenomenon that is arising in accordance with its own
conditions. This realisation is also knowledge of non-self.
 30

Again, being repeatedly disturbed

by
having to answer the calls of nature,
it becomes apparent that the body is stressful, unmanageable,
not amenable to one's will.
With this reflection,
one realises that the material body is
subject to conditioning and is thus not an empowering self.

While contemplating on the behavior of the physical form,

its true stressful nature is exposed
when bodily filth such as
nasal mucus, saliva, phlegm, tears and sweat
ooze out of the body.
One cannot maintain cleanliness as one desires
because of this nature of the body.
It is, therefore, obvious
that ‘I’
do not decide or manage bodily functions and is thus
not a controlling or empowering self.

In addition, the body suffers from hunger, thirst, old age and
diseases. These conditions are obvious truths, but to a casual
observer, there is a likelihood of the notion arising that such
conditions are the doings of an empowering self within.

It is only through heedful noting

that the body is exposed as mere physical phenomena
arising subject to conditions,
thus, not an empowering self
or a living entity.
 31

Thus, in the course of heedfully noting all body actions

and perceiving how it afflicts; how it is unmanageable
and ungovernable, the realisation arises through personal
experience: "Although the physical form of this body
together with its feelings and sensations appear to be an
all powerful, controlling self, but because it is the source
of pain and suffering, it is really neither my ‘self’ nor my
‘inner core’.”

“As it is not amenable to my will, it is unmanageable, thus, it

is not an empowering entity within me. I have been mistaken
all along in taking it to be ‘my self’.” This is true knowledge
through the contemplation of non-self.

MATERIAL FORM SIMILAR TO FOAM

Material form is similar to foam awashed along coastlines, by
the side of ponds and beaches of waterways. They are just air
bubbles entrapped in
droplets of water. These
bubbles cling together to
form foamy scum the size of
a man’s fist, a human head,
the size of a man or even of a
bigger proportion. Casually
seen, a big mass of foam may
appear to be of substance,
but on closer scrutiny, it
turns out to be insubstantial,
constantly breaking up and
of no use for any purpose.
 32

Likewise, the human body, complete with head,

trunk, hands and feet, in male or female form,
appears to be a substantial mass. It seems
permanent, it looks beautiful, seemingly a living
entity. But when subjected to bare analysis, the
body turns out to be just like a mass of foam;
insubstantial, a mere conglomeration of thirty-
two unclean parts such as head-hairs, body-hairs,
nails, teeth, skin, flesh, muscles, and bones.

On further detailed analysis, it is found to be a

conglomeration of minute subatomic particles,
invisible to the naked eye. It may be likened to
a big pile of sand made up of minute individual
sand particles.

Alternatively, we may take the example of flour consisting of

minute individual grains of rice or wheat powder. When soaked
with water it turns into dough, a substantial mass which can be
made quite big by using large amounts of flour. This substantial
dough may be shaped into a figure of a man of massive size but
it is not one solid mass, it is a conglomeration of fine grains of
rice or wheat powder.

Similarly, the body is not one solid mass but made up of small
particles of matter massed together in one big heap; and similar
to the mass of foam, it is devoid of inner substance.

THE MATERIAL BODY

There is neither a permanent core, nor a beautiful substance,
nor a living entity constituting an empowering ‘self’ within the
material body.
 33

The visible material qualities form a part of the body. Remove

those visible qualities and the body will become devoid of shape
and form.

The extended earth element forms that part of the body which
makes up the mass and physicality of the body.

The elements of heat or cold and motion form the other parts
of the body. Remove these three elements and the human body
which can be seen and felt will no longer exist.

The elements of water and air forms part of the material body
and without these parts, there is no human body.

The human body sees because it has the sensory organ of eye; it
hears because of the sensory organ of ear; it cognises smells
because of the sensory organ of nose; it tastes because of the
sensory organ of tongue; and it receives the sensation of touch
because of the sensory organ of the skin.

All these different aggregates are conditioned to be one to

assume the form and shape of a human body, and enable the
human body to function. Without them, the human body
would not be able to function as a human being and cannot
exist as such. These sensitive material qualities, such as eye and
visual objects, do not exist permanently, they are always arising
and disappearing, the new replacing the old.

Thus, this body is like a mass of foam, a conglomeration of

insubstantial material qualities; remove the different parts and
the human material form is non-existence. Thus, the human
form is not what we have conceived it to be.
 34

During Vipassana meditation, one should contemplate on the

phenomenon arising, without judging and analysing its
appearance. During walking, the material qualities of extension
and motion are most prominent.

The Blessed One had taught to note the

reality of the moment; thus, know that
you are standing when you are standing;
which is to say, note the reality of the
moment. When walking thus, note;
“walking, walking”, when going
someplace; note; “going, going”; that is
to say be aware of the moment as it
arises.

When seeing body and material parts, it should be noted as

"seeing, seeing", when conscious of odours; "smelling, smelling",
when limbs are moved and stretched, "stretching, stretching",
"moving", "changing".

Carefully noting in this way, the

concentration gets stronger and the
meditator realises that an act of going
consists of a mental desire to go, followed
by physical motion.

Acts of standing and sitting are made up of

desire to stand or sit followed by a series of
motions; likewise with bending, stretching and changing
postures.
 35

In an act of seeing, there is eye consciousness and visual object;

in smelling, nose consciousness and object of the odour. Each
phenomenon is seen to arise for the moment, only to disappear.
The limbs, hands and feet, the head and
the shape of the body are no longer felt
and recognised as such. They appear
merely as recurrent physical processes,
incessantly arising and disappearing. At
that stage, the meditator comes to the
realisation through reflections and contemplations how the
body is like a mass of foam.

On one occasion, a certain bhikkhu, after taking a subject of

meditation from the Blessed One, went to the forest. Although
he tried hard he made little progress in his meditation; so he
decided to go back to the Blessed One for further instruction.
On his way back he saw a mirage, which, after all, was only an
illusive appearance of a sheet of water. At that instant, he came
to realise that the body also was insubstantial like a mirage.

Thus keeping his mind on the insubstantiality of the body he

came to the bank of the river Aciravati. While sitting under a
tree close to the river, seeing big froth breaking up, he realised
the impermanent nature of the body.

Thus, he realised that the body is impermanent like froth and

insubstantial like a mirage.

The Blessed One said: One who knows that this body is
impermanent like froth, and comprehends that it is
insubstantial like a mirage, will cut the rounds of rebirth and
pass out of sight of the King of Death.
 36

THE ELEVEN-FOLD CONTEMPLATION ON FORM

[Past, Present and Future; Internal and External; Coarse and
Fine; Inferior and Superior; Far and Near Forms].

The meditator, practising diligently knows the characteristics of

impermanence, suffering and not ‘self’ in the rising and
disappearing of phenomena as they appear. The meditator who
knows thus, can deduce from personal experience that Forms
of the Past have not reached the Present and that presently
occurring Forms will not reach the Future; they perish at the
moment of coming into existence and are therefore
impermanent. Thus, being in a state of impermanence and not
in control is not indicative of an entity or an empowering ‘self’.
The meditator continues to contemplate as follows:

CONTEMPLATING PAST, PRESENT AND FUTURE

FORMS
Material Forms arising in the Past, at the moment of their last
rising did not reach the stage of falling away, and at the
moment of falling away they did not reach the stage of rising,
they disappeared at the moment of their rising and falling away.
They are therefore, impermanent and unmanageable and due
to their impermanent and unmanageable natures, Material
Forms do not possess empowering ‘selves’, as believed.

The last Material Form at the time of last seeing and hearing
did not reach the Present moment of seeing and hearing; it is
therefore impermanent, distressful, not an empowering ‘self’.
Material Form rising in the Present moment does not reach the
stage of Passing away; the Presently Passing away Material Form
does not reach the stage of rising.
 37

They disappear even while rising and passing away and are
therefore impermanent, distressful, not an independent
empowering ‘self’.

The Material Forms at the Present moment of seeing and

hearing do not reach the next moment of seeing and hearing.
They pass away even while seeing and hearing. They are,
therefore, impermanent, distressing, and are not possessed of
any empowering ‘selves’.

Reflecting on behaviour of Material Forms in the Past and the

Present; thus, Future Material Forms at the moment of their
rising and passing away will not reach the next Future moments
of rising and passing away. They will Pass away at the respective
moments of coming into being; being impermanent and a
source of distress, they do not constitute empowering ‘selves’.

CONTEMPLATING INTERNAL AND EXTERNAL

MATERIAL FORM
People imagine that when they spit, defecate or excrete, the
Material Form from inside the body gets expelled or thrown
outside the body.

When food is eaten or air is breathed in, the External Material

Forms are believed to have come into the body. Reality is that
Material Forms undergo dissolution at the moment and place
of their coming into being, and new Material Forms rise afresh
at the new place.

The meditator who is taking note perceives such Dissolution

and Cessation taking place at each place of origination.
 38

It should be observed that when mindfulness and

concentration are well developed, the out-breath is seen to
break into small sections in the chest, throat and nose before it
finally makes the exit from the body. The in-breath is also seen
to be entering, pushing in, in a series of small sections. A
similar phenomenon is seen while drinking water, as it pushes
its way down the throat.

Therefore, Internal Material Forms do not get outside; External

Material Forms do not get inside. They cease and pass away at
the place where they come into being, and are thus
impermanent, distressful, and does not constitute empowering
‘selves’.

CONTEMPLATION OF COARSE AND FINE MATERIAL

FORMS
People in general believed that any and all tender Material
Forms of childhood will develop to become the coarse, gross
Material Forms of adults: That any healthy, light, fine Material
Forms will change to become the unhealthy, heavy, gross
Material Forms; that any unhealthy, heavy, gross Material
Forms will develop to become healthy, light, fine, Material
Forms.

However, the meditator who is mindfully noting tactile bodies,

and contemplating their characteristics, perceives these Material
Forms breaking up into tiny bits even while being observed.

Thus perceiving, he knows that neither gross Material Forms

become fine Material Forms, nor fine Material Forms become
gross Material Forms.
 39

The gross, hot or cold Material Forms do not become fine, cold
or hot Material Forms; fine, cold or hot Material Forms do not
become gross, hot or cold Material Forms. Gross, stiff,
extending, moving Material Forms do not become fine, stable,
still Material Forms.

They all pass away at the moment of arising; they are thus
impermanent and being such they are void of any empowering
‘self’.

CONTEMPLATING IN TERMS OF INFERIORITY OR

SUPERIORITY
Ordinarily, it is believed that the unhealthy, inferior Material
Forms become the healthy, superior Material Forms; the
youthful Material Forms become the Material Forms of an old
man. But the meditator who keeps track of Material Forms at
the moment of their arising perceives that any Material Form
that arises ceases and falls away as it is being noted and
therefore knows that the inferior Material Form has not
become the superior Material Form, nor does the superior one
become an inferior one.

Thus, all Material Forms have the nature of being the source of
stress and do not constitute ‘empowering selves’.

CONTEMPLATING IN TERMS OF FAR AND NEAR

To normal perception, it seems that when a man is seen
coming from afar, he has arrived with the Material Form of that
far distance. When a man goes from a near to a far distance, he
carries away the Material Form of the near distance.
 40

But the meditator who is always noting corporeal and mental

phenomena knows when watching, for instance, the
phenomenon of stretching the body, that the Material Form
that stretches falls away in a series of blurring fade-outs without
reaching any distance; when bending, the Material Form that
bends, fades away in a series of blurring fade-outs without
reaching any distance.

Perceiving thus, the meditator is convinced that the Material

Form which is near has not gone afar; the distant Material
Form has not come near. They fade away at the respective
moments of becoming and are impermanent, distressful and do
not constitute empowering ‘selves’.

While looking at a man approaching from a distance, and

noting, "seeing, seeing," we see him disappearing section by
section, part by part in a series of quick blurring fade-outs.
While looking at someone leaving from nearby and noting
"seeing, seeing," the man disappears section by section, part by
part in a series of quick, blurring fade-outs.

Thus, the Material Form from a distance has not come near;
the Material Form which is near has not gone to a distance.
The old Material Form keeps on disappearing and the new
Material Form keeps on arising, giving the appearance of
someone coming from afar and someone going away.

Only the meditator who has reached an advanced stage of

Vipassana insight and whose discernment is sharp can perceive
the phenomena as they really are in this manner. Those not
advanced in insight may not perceive so clearly.
 41

Again, while walking to and fro and noting raising, stepping

and dropping, raising appears separately as one stage, stepping
separately as one stage and dropping separately as another.

When insight is well developed, the movements of body and

limbs are seen as series of blurring fade outs. Perceiving thus,
the conclusion is reached that Material Forms do not reach
from one place to another; they cease and disappear at the
place they come into being. This is knowing that absolute
realities do not move over to another place; they cease and fade
away at the places they come into existence.

Therefore, Material Forms from afar do not come near;

Material Forms which are near do not go afar. They cease and
fade away at the place where they come into existence. They are,
therefore, impermanent, source of stress and thus cannot be
considered as empowering ‘selves’.

CONTEMPLATION ON IMPERMANENCE OF FORM

Vipassana meditators are mainly concerned with contemplating
happenings in the body. Phenomena happening elsewhere need
be known only conjecturally.

Thus, the meditator needs only to observe and note the

corporeal and mental phenomena happening within his body
and see their true nature with his insight knowledge. Even in
connection with the phenomena happening inside one’s ‘self’,
one can only realise things in the future by inference, because
they have not yet occurred. What has occurred before cannot
be known as it really is, other than through conjecture.
 42

Even with those phenomena that occur during one's life time, it
is not easy to see what really happened some years ago, some
months past or even some days previously. It is hard even to
know the absolute truth of what happened a few hours ago
because, for ordinary people, once an object is seen, heard or
touched, it is immediately attached to in terms of conventional
concepts as ‘I’, ‘he’, ‘a woman’ or ‘a man’.

Only The Present should be Contemplated On in Vipassana,

that is, as Phenomena arises and are experienced;

Present Phenomenon Occurring while walking, standing,

sitting and lying, should be noted initially.

Only Those Mental and Physical Phenomena which Manifest

at The Six Sense Doors at the time an object is seen, heard,
tasted, smelt, touched or thought should be noted.

In this way, as the concentration is developed, the meditator

comes to differentiate between:

The Rising and the Noting of it;

The Disappearing and the Noting of it.

The extension, pressure and motion of the moment of rising do

not last till the moment of disappearing; they disappear at the
moments of their respective occurrence.

The distension and motion at the moment of disappearing do

not last till the next moment of rising; they disappear and cease
then and there.
 43

While walking too, the extension and motion involved in the

‘right step’ do not stay on till the ‘left step’.

Similarly the material properties of the ‘left step’ are not

retained till the ‘right step’.
They fade away at the moment of their appearance.

The material properties of the ‘raising’ moment do not last

till the moment of ‘stepping out’;
those of the ‘stepping’ moment do not stay on till the
moment of ‘dropping down’;
they all fade away at their respective moments of arising.

Similarly in bending and stretching, each phenomenon

disappears at its respective moment of appearance.

When the concentration gets particularly strong, the meditator

will observe, during the period of one act of bending or
stretching, the process of dissolution in very quick serial
succession happening in the same place without change of
position. The meditator realises that the nature of these
phenomena was not known before because they were not
heedfully noted.

Now that he is noting them heedfully, he perceives that: The

aggregates do not pass on from one moment to another, they
constantly perish at the very moment of their appearance.

Thus the material properties which had occurred before do not

last till the present moment; they have all perished.
 44

The material properties which are manifesting now in rising,

disappearing, bending, stretching, stepping, dropping, moving
will not reach a future moment, they will fade away in the
present. The material properties of coming phenomena will
also cease at their respective moments of arising.

Therefore, all kinds of material properties are impermanent,

incessantly arising and disappearing at the moment of their
happening. The meditator realises that they are a source of
suffering; they are not empowering ‘selves’, mere phenomena
and because they are not amenable to one's control, they arise
and disappear in accordance with their own conditions. The
meditator arrives at this realisation through his experiential
observations and insight wisdom, not through hearsay or from
book knowledge.

Meditation enables us to know the true nature of things as

impermanent, suffering and that there is nothing that
constitutes empowering ‘selves’.

To know the real nature of compounded aggregates is to know

that, "surely, this is not mine". Conceit arises because of the
concept that “I” and all things are perceived as permanent.
When the truth of their impermanent nature is known, there is
nothing to take pride in. Seeing this is not ‘my self’' is seeing
‘non-self’.

Failing to take note of Corporeal and Mental Phenomena

as they arise at the Six Sense Doors
and believing them to be permanent leads to the conceit:
This I am.
 45

But when phenomena are perceived to last less than the blink
of an eye, when everything is seen as impermanent, conceit
cannot arise.

As long as things are conceived to be an empowering ‘self’,

there is no letting go of a ‘self’;
Only when things are seen to be ‘Non-self’,
no ‘self’ clinging is possible.

Those who do not observe sensory phenomena at the moment

of their arising, believe that the material properties at the
moment of seeing linger on, to become material properties at
the moment of hearing, or vice versa, continuing from one
moment to the next.

They believe also that it is the same "I" who sees as that which
hears and touches. They believe too that the material properties
of the past have arrived at the present, and the present ones will
continue on to the future, which is clinging to the belief in
their permanence. But the meditator who is heedfully noting
these phenomena knows:

The material properties at the moment of seeing disappear

then and there, they do not reach the moment of hearing:
The material properties at the moment of hearing disappear
then and there, they do not reach the moment of seeing.

Every act of seeing, hearing, touching and knowing is

a new arising.
This is knowing the truth of impermanence as it really is.
 46

Knowing this, the meditator realises that the material

properties of the past have ceased in the past, they have not
come forward to the present: The present material properties
are always disappearing even as they are being noted, and will
not reach the future.

He knows also that material properties of the future will also

disappear at the moment of arising. He realises that any
material property does not endure even for the flick of an eyelid.
Realising thus, there is no opportunity for the arising of
clinging through craving "this is mine"; clinging through conceit,
"this I am" or clinging through wrong view as "this is my
empowering self”.
 47

[2] FEELING

Unpleasant Neutral Pleasant

F
eelings are of three kinds:

1. Unpleasant feeling.
2. Neutral feeling (neither pleasant nor painful).
3. Pleasant feeling.

Obviously, neutral feeling is not as much noticed as are

pleasurable and unpleasant feelings. It is pleasurable to feel the
touch of a cool breeze or cold water when the weather is hot; it
feels so cosy to be wrapped up in warm clothing when one is
cold; one feels so comfortable after stretching the limbs or
changing positions to relieve stiffness. All these comfortable
feelings, through contact with pleasant objects, are pleasurable
feelings, which sentient beings conceive to be belonging to
“Me”, to a “Self”; "I feel pleasant, I feel comfortable" and go in
pursuit of continuous pleasant feelings.
 48

Unpleasant feelings that arise on coming into contact with

unpleasant objects, such as heat, tiredness in the limbs,
discomfort due to intense cold, and itchiness, are classified as
unpleasant sensations. These are also assumed to be belonging
to “Me”, to “an enduring Self”; "I feel painful, I feel hot, I feel
itchy, I feel unpleasant". Therefore, sentient beings try hard to
avoid contact with these unpleasant objects so as to maintain
feelings of comfort and pleasure.

States of mind are conditioned by these three types of feelings.

Thus, dwelling on ordinary everyday affairs gives rise to neutral
feelings; thoughts on pleasant objects give rise to pleasant
feelings; thinking about things which cause dejection,
despondency, despair, sadness, grief, fear and so on, gives rise
to unpleasant feelings. These are the three kinds of feelings that
are related to discursive thoughts. Sentient beings identify such
feelings as originating from a “ME”, a “SELF”, or a “SOUL”.
These are feelings that arise at the sense doors, and such
feelings should be contemplated on at the moment of their
arising so as to comprehend their true nature.

MISTAKING FEELING AS AN EMPOWERING “SELF”

Whenever objects are seen, heard, touched or known, they give
rise to pleasant or unpleasant feelings or in most cases a non
pleasant or unpleasant ones, as no emotions either way is felt.

When such sensations arise, there also arises identification of

those sensations as belonging to a “Self”, an “Entity” that is
able to manage and control such sensations: "I feel pleasant". "I
don't feel pleasant", or "previously I felt pleasant, but now I
don’t feel pleasant", or "I feel neither pleasant nor unpleasant. I
feel indifferent".
 49

Thus, there is the clinging to the belief that, on happy

occasions, it is “I” who enjoy pleasant things, and when faced
with difficult circumstances, it is “I” who suffers. Sentient
beings are able to distinguish between rejoicing and suffering
according to pleasant or unpleasant circumstances, whereas,
inanimate objects, are not able to do so. Such clinging has
conditioned sentient beings to assume that they are endowed
with an animating spirit, a living entity, a soul and it is this
spirit, living entity or soul which enjoys on moments of
pleasure or suffers on occasions of distress.

In reality, feeling is neither an enduring “Self”, a “Soul” nor a

living Entity, but merely a phenomenon that arises and falls
away as conditioned by circumstances.

If feelings were true controlling and empowering “selves”, they

would be able to self manage as desired, and they would not be
sources of suffering to “themselves”. It would also be possible
for feelings to condition themselves to remain stress free and
pleasant, in which case feelings would be regarded as
controlling and empowering Selves, Souls or living Entities.
However, meditators realised that feelings are sources of stress
and that they arise not in accordance with desires, but with
their own conditioning circumstances.

Although it is evident that feelings are stressful and

ungovernable, there are people with strong attachment to the
belief that feelings are empowering Selves, Souls or Living
Entities who, trusting in pleasurable sensations, cling to feelings
as all empowering and take delight in it. Careful consideration,
however, will reveal that moments of joy and happiness are few
compared to occasions of suffering and distress.
 50

HOW FEELING CAUSES STRESS

Often, there has to be constant accommodation and
adjustment to maintain ourselves comfortably. We suffer the
discomfort of stiffness, cramp, heat and pain when we are
confined to one position for long, unless we make the necessary
adjustments in our bodily postures to relieve the pain. The
stressful nature of feeling is evident even in the eyes, which
needs constant care by blinking. Without these adjustments,
tiredness in the eyes becomes stressful.

Other organs of the body need similar accommodation. Even

with constant adjustment feeling is likely to cause severe
suffering and may lead to serious disease or even death. There
have been many cases of sick people, unable to bear their pain
and suffering any longer, seeking relief through suicide.

Physical pains and suffering are not caused entirely by feeling;

the physical form also contributes its share, being the
originating source of distress.

Mental stress and suffering, on the other hand, are mental

conditions caused solely by feelings. When people we care dies,
our feelings are not pleasant. Loss of wealth and property may
produce intense mental suffering, and that may in turn result
in dangerous repercussions. Frustration and discontent owing
to failure to solve life's problems are other forms of suffering
caused by feeling.

Pleasant feelings, which are very comforting while they last, may
eventually prove to be a source of distress. When they disappear
after their brief arising, one is left with lingering memories and
yearnings.
 51

One has to be constantly trying to maintain pleasant, happy

states. Thus, people go in pursuit of pleasant states even at the
risk of their lives. If they happen to use illegal and immoral
means in their pursuits, they will reap the unwholesome results
of their unwholesome deeds. Thus, it is that apparently
pleasant sensations that also cause pain and distress.

Equanimous feelings, like pleasant feelings, produce comfort

and happiness. Like pleasant feelings, they require constant
effort to maintain, which of course entails effort and stress.
Both pleasant and neutral feelings are short-lived. Being of a
fleeting nature, these feelings require constant maintenance,
and this involves continuous striving, which is a state of stress.

People are conditioned by their feelings, they believe

erroneously, that their feelings are manageable and under their
control. They do not realise that their feelings are in fact a
source of suffering for them. If there were no feelings there
would be no experience of pain or pleasure, either physically or
mentally; there would be freedom from suffering. As all forms
of feelings are conditional, it is plain that feelings are neither
empowering selves, souls nor inner entities.

HOW FEELING IS NOT MANAGEABLE

Feeling is unmanageable and not subjected to one's will. Much
as we like to believe that all sensations are subjected to our
whims and fancies, we cannot direct that they stay with us. We
take pleasure in them for a while and then they fade away,
without our say so. This indicates that we are not able to
manage or maintain a state in which pleasant and desirable
things will remain permanently as we wish.
 52

When pleasant sense objects fade away, they are replaced by

undesirable objects which, of course, cause unhappiness and
suffering. That which is unmanageable cannot be regarded as
an independent entity or an empowering self. Feeling being
unmanageable is thus not an empowering self, and it is not
proper to cling to it as a self or enduring entity. Thus, as
feelings tend to distress and cause suffering in every existence,
they cannot be regarded as empowering selves or the inner
cores of existence.

Unpleasant feelings cannot be prevented from arising, they

arise of their own accord. Even though we do not wish for
mental distress, they make their appearances all the same. This
goes to demonstrate the uncontrollable nature of feelings.
Living beings have to contend with feelings which they cannot
control, and hence, feelings cannot be conceived as
empowering selves or unique inner cores.

Feelings which are felt in one's own body tend to be stressful

and cannot be disciplined as to one’s wish. Hence it is very
clear that feelings can neither be taken as empowering selves,
nor unique inner cores.

Nevertheless, ordinary worldlings cling to the belief: It is “I”

who suffer after experiencing happiness; it is “I” who enjoy
after ending stress. It is not easy to completely eradicate clinging
to belief in an empowering self. The ingrained belief in feeling
as an empowering self is abandoned only through personal
realisation of its true nature, which can only be brought about
by contemplation in accordance with the practice of Vipassana
meditation and contemplation.
 53

FEELING LIKENED TO A BUBBLE

Feeling is like an air bubble. When rain drops fall on the water
surface, little pockets of air become trapped in the surrounding
wall of water, forming minute bubbles. Like rain drops, feelings
too, fall and drain away instantly. Children at play produce
similar bubbles by blowing on soapy suds. The collection of
these minute bubbles forms a mass of foam. Just as foam is
empty of inner core, so is feeling empty of inner core.

Feeling, the experience of sensations, is likened to bubbles

because of its nature of incessant arising and disappearing. This
is in conformity with what meditators experience, however
others do not hold similar view; they hold the view that all
objects, pleasant, unpleasant or neutral stay on and continue to
remain in a permanent state of being.

The ordinary person's view, on looking long at a beautiful

object, is that the pleasant sight remains. When an unpleasant
sight has been seen for some time, they also see it as long lasting.
Neutral objects, neither pleasant nor unpleasant, are also
thought to last long, to remain permanently.
 54

They believe that all phenomena arising from the six sense
doors are enduring, that they remain for long periods and are
dependable and permanent.

Thus, non practitioners’ view of feeling is not quite what it

really is; they do not view feeling as psycho-physical process
arising and just as quickly disappearing, impermanent and
undependable. To personally realise this truth, one must
constantly observe the psycho-physical process rising and falling
within the body.

While ardently observing the psycho-physical process, the

meditator notes that whatever feelings that arise, either pleasant,
unpleasant or neutral has their origin at the six sense doors. All
such feelings arise and disappear in due course.

They come and go in their billions in the snap of two fingers.

Observing and noting these phenomena, and realising the
reality of their rising and disappearing, the meditator's
perception will develop to deeper stages of Vipassana insights.

The passing away of painful feeling is especially vivid. When the

arising pain is observed as "pain, pain", it is seen to disappear
with each noting. At this stage of insight, painful feelings are
more vivid and frequently noticed. At each noting, the pain
from each place of observation disappears, now from one place,
then arising and disappearing from another, as if instantly
erased. Thus, for the meditator whose concentration is well
developed, a pleasant sight is no more as soon as it is noted.
But since there is eye and visual object, the sight is seen again.
Every time it is seen, it is noted and just as quick, it falls away.
 55

The same process takes place with unpleasant objects and

neither pleasant nor unpleasant objects. Disappearance of
pleasant, unpleasant and neither pleasant nor unpleasant
sensations of sound with each noting is more distinct.
Sensations of smell also disappear when noted. Some are more
vivid than others; taste sensations are especially vivid.

Delicious taste keeps on disappearing and arising with each act

of noting. Pleasant, unpleasant and neither pleasant nor
unpleasant sensations of touch, too, arise and disappear when
noted in this way. Similarly, feelings of unhappiness, sorrow,
sadness, happiness and gladness, when subject to heedful
noting, will be seen to fall away quickly.

Thus, feelings are just like bubbles, ephemeral and

untrustworthy; impermanent, suffering and do not constitute
empowering ‘selves’.

CONTEMPLATION OF FEELINGS
A meditator noting rising, falling, sitting and so on, will come
to notice in time, uncomfortable sensations such as pain,
stiffness and heat. He must acknowledge these different feelings
as they arise by noting, ‘pain, pain’, ‘stiffness, stiffness’, ‘heat,
heat’, whatever the case may be. He must not skip over or
neglect noting such psycho-physical phenomena.

During the initial period when concentration is not yet

developed, these distressing sensations may increase in intensity;
the meditator must bear with the pain and discomfort as long
as possible and keep on noting the sensations as they arise.
 56

As his concentration gets developed and insights mature, the

discomforting sensations will gradually lose their intensity and
disappear. However, prior to the advent of a developed and
mature concentration, the meditator realises that painful
sensations in one place tend to disappear only to arise in
another form at another site.

When this new sensation is heedfully noted, it disappears to be

replaced in turn by another form of sensation in yet another
place.

When other distressing feelings are observed repeatedly,

appearing and disappearing in this manner for a considerable
time, realisation comes to the meditator that ‘unpleasant
feeling arises of its own, is stressful and cannot be prevented
from arising; it is uncontrollable’. On further reflection, he
realises that; the “I” cannot control or dictate the rising and
falling of the sensations; thus, he comes to realise that there is
no empowering self, living entity or soul within.

The meditator who has observed the rising and disappearing of

unpleasant feeling in the course of contemplation recalls the
stressful nature of feeling while it lasted; he knows that feeling
has disappeared not because of his wishing for it, nor in
obedience to his commands, but as a result of arising
conditions.

Feeling is truly ungovernable. Thus, the meditator realises that

feeling, whether pleasant or painful, is a natural process,
conditional arising as and when. It does not constitute an
empowering self or inner core.
 57

Furthermore, the incessant arising and disappearing of feeling

as it is being noted also establishes the fact that feeling has the
nature of non-enduring, they never last. This is the true
knowledge of non-self.

Further, when the meditator reaches the stage of knowledge of

the arising and disappearing of compounded things, he notices
that his meditation practice of noting phenomena is proceeding
with ease and comfort unaccompanied by pain or suffering.
This is manifestation of an especially pleasant feeling, which
cannot be maintained for long, however much the meditator
wishes it.

When his concentration wanes and becomes weakened, that

pleasant feeling falls away and may not arise again in spite of his
yearning for it. Then it dawns upon him that feeling is not
subjected to one's will and is ungovernable, and so it is not an
empowering self or inner core.

The meditator then realises through personal experience the

non-self and non-enduring nature of feeling. He also sees
vividly the non-substantial and non-self nature of feeling
because of its dissolution on each occasion of noting.

In the initial stages of meditation, the meditator suffers from

physical pain of stiffness, itching or heat. Occasionally, he
suffers the mental distress of disappointment, dejection, fear or
repugnance. He should keep on noting these unpleasant
feelings. He will come to know that while unpleasant feelings
are manifesting, pleasant sensations do not arise.
 58

On some occasions, however, the meditator experiences very

pleasant sensations in the course of meditation, both physical
and mental. When he thinks of happy incidents, for instance,
happy feelings are evoked. He should keep on noting the
pleasant feelings as they arise. He will come to know then that
while pleasant feelings are manifesting, unpleasant sensations
do not arise.

On the whole, however, the meditator is mostly engaged in

noting the origination and dissolution of ordinary corporeal
and mental processes, such as the rise and fall of the abdomen,
which excite neither painful nor pleasant sensations. When the
sensation is not vividly pleasant or painful, attention should be
directed on the body or on whichever mental state is prominent.

While thus heedfully observing feelings, the pleasant or painful

feelings will be perceived clearly, arising recurrently and
disappearing in the next moment, like falling raindrops.

Just like external raindrops, the inner "raindrops" appear as if

they have fallen on the body from an external source. When
these incessantly arising and disappearing phenomena are
clearly seen, realisation comes to the meditator that these
feelings are impermanent, insubstantial and imperfect; they do
not constitute empowering selves.

As a consequence of such realisation, there develops the sense

of weariness and dispassion towards feelings.
 59

ELEVEN-FOLD CONTEMPLATION ON FEELING

All feelings, whether past, future or present, internal or external,
gross or fine, inferior or superior, far or near, should be seen
with one's own knowledge, as they truly are, thus: 'this is not
mine, this I am not, this is not my ‘self’.’

We should also contemplate feelings pertaining to the eleven

factors enumerated above, so as to realise their impermanent,
distressful and ‘non-self’ characteristics.

Here, past feelings means the sensations experienced in

previous existences as well as those experienced days, months or
years ago in this very life. There are also those experienced in
the earlier part of today. Of these, it is obvious that the feelings
of past existences have all ceased to exist. But to those with
strong attachment to an empowering ‘self’, this will not be so
obvious: they hold to the view that the ‘self’ that experienced
the sensations of previous existences continues to experience
them now.

In their view, all the sensations of earlier times in the present

existence have not perished and ceased. They believe that the
‘self’ that had enjoyed sensations before is still enjoying them
now.

FEELING OF THE PAST, PRESENT AND FUTURE

If unpleasant feelings such as stiffness, heat, or pain appear
while contemplating the rising and falling of the abdomen, the
meditator takes note of them. When thus noted, the
unbearable feelings get less and less painful and then disappears.
 60

When the concentration is well developed, it will be seen that

each pain passes away with each noting. Observing this, the
meditator realises personally that feelings are not lasting; they
do not endure even for a second, but are incessantly arising and
disappearing. It is not only feelings of previous existences that
are no longer present, but also earlier feelings of the present
existence. The feelings which manifested only a moment ago
are also no longer in existence.

All these are realised by the heedful meditator, who also sees
that the pleasant, unpleasant, or neutral feelings, which are
being experienced at the present moment are constantly arising
and disappearing. Hence it can be surmised that feelings which
will arise in the future will also disappear at the moment of
arising.

During meditation practice, contemplation is carried out thus:

1. Feelings of stiffness, heat, pain and discomfort which were

experienced a moment ago did not reach the present moment
of comfortable feeling. They passed away at the moment of
feeling stiff, hot, painful and uncomfortable. As they passed
away in this manner, they are impermanent. And because they
are impermanent and unbearable, they are unsatisfactory, a
source of distress. The comfortable feelings of a moment ago
did not reach the present moment of intense discomfort; they
passed away at that very moment of comfortable feeling, and
are therefore impermanent.
2. Pleasant or unpleasant feelings of the present repeatedly
cease and disappear even while they are being noted. Since they
are impermanent, they are unsatisfactory and a source of
distress.
 61

3. The pleasant or unpleasant feelings of the future too will

cease and disappear at the moment of their arising. They are,
therefore, impermanent, distressful and not empowering
‘selves’.

All feelings, pleasant or unpleasant, are without essence,

they are subjected to conditional arising and disappearing.
Thus, feelings cannot be equated with as
empowering ‘selves’ that are permanent and all powerful.
This is how feelings of the past, present and future are
considered as they are being noted.

There is also a method of reflecting on the feelings of the past

and the future by inference from the feelings of the present:
"Just as there are now impermanent feelings, pleasant,
unpleasant and neutral, which cease even as they are being
noted, there have been similar feelings before, perishing at the
moment of their arising. They are therefore impermanent,
distressful and cannot be regarded as empowering ‘selves’, etc..

The feelings which will come into being in the future will also
pass away at the moment of arising and are thus impermanent,
distressful and not empowering ‘selves’."

From realising the inconsistency and impermanence

of our feelings,
we infer the feelings of others:
"Just as the feelings in my ‘self’ cease and disappear
while they are being noted,
the feelings in others too, will also cease and disappear.
They too, are impermanent, distressful and ‘Non-self’."
 62

INTERNAL AND EXTERNAL FEELINGS

Just as Material Form is considered in two aspects, Internal and
External, the Internal Material Form not becoming External
Material Form and vice versa, so also feeling should be
considered in two aspects, Internal and External. The feeling
from inside does not reach outside; the feeling from outside
does not reach inside. This is how it should be contemplated.

When feeling that has arisen dependent on an Internal object

is replaced by feeling that has arisen dependent on an External
object, non Vipassana practitioner will assume that the Internal
feeling has developed to become an External one. Conversely
when pleasant or unpleasant feelings conditioned by an
External object are replaced by pleasant or unpleasant feelings
dependent on an Internal object, it is assumed that the External
feeling has become an Internal one.

Similarly, when feelings arise from an object far away change to

feelings dependent on a near object, it is generally assumed that
the far away feeling has moved from a far distance to nearby
and vice versa. What is meant here, therefore, is change of
objects, External and Internal, far and near, dependent on
which feelings arise. The meditator who is noting the corporeal
and mental phenomena as they occur takes note of the pain
when an unpleasant feeling of pain arises in the body.

While doing so, if the mind passes on to an External object and

feelings of happiness or sorrow subsequently arise, these new
feelings should be noted as happiness or sorrow. Thus, during
this time of heedful noting, the original feeling of
unpleasantness does not reach outside, it ceases internally.
 63

Then attention is switched on to an External object which

causes the arising of new feeling. The meditator thus,
understands these phenomena. He fully understands also when
the reverse process takes place; that is, the original feeling of
happiness, for example, arising from an External object, ceases,
and new feeling of pain is experienced internally. Internal
feeling does not reach outside; External feeling does not reach
inside. Feelings arise and cease at the respective moments of
becoming and are thus impermanent, distressful and ‘Non-self’.

COARSE AND FINE FEELINGS

If we begin to feel subtle painful feelings while experiencing
gross sensations of pain, we tend to believe that the gross
sensations have changed into subtle ones. From experiencing
subtle pains, when the feeling becomes very grossly painful, the
belief is that the subtle pains have grown into gross pains.

The watchful meditator, however, sees with every noting that

painful sensations disappear, part by part, section by section,
and therefore knows that the subtle pains have neither changed
into gross ones, nor the gross ones into subtle ones.

The old feelings disappear and are replaced by new ones arising
in their place. This is the characteristic of impermanence. The
meditator realises all this through his personal knowledge.
Gross pains do not become subtle pains and vice versa; they
disappear immediately at their respective moments of arising.
Thus, feeling is impermanent, distressful and does not
constitute an enduring, all powerful, controlling ‘self’.
 64

INFERIOR AND SUPERIOR FEELINGS

Painful sensations in the body are regarded as inferior forms of
feeling whereas fine, pleasant sensations are regarded as
superior kinds. Likewise, unhappiness, sorrow, dejection, and
sadness are inferior feelings, while happiness and gladness are
of the superior kind. In other words, feeling angry, depressed
and unhappy is inferior feeling; feeling happy is superior feeling.
But here again, happiness from delighting in sensual objects is
inferior to happiness from devotional piety towards an object of
worship, such as the Blessed One.

As the experiences of feelings change from one type to another,

people usually think that the inferior feeling has become a
superior one, or the superior feeling has changed into one of
inferior type. But the meditator perceives that the feelings cease
even as they are being noted, and therefore knows that superior
feeling neither becomes inferior, nor does inferior feeling
become superior. They perish immediately at the moment of
their arising and are, therefore, impermanent. The pain of
inferior feelings neither becomes the happiness of superior
feelings, nor do the superior feelings become inferior feelings.
They cease at the moment of their arising and are impermanent,
suffering and do not constitute empowering ‘selves’.

FAR AND NEAR FEELINGS

With feelings far and near: feelings arising from distant objects
do not become feelings dependent on near objects; feelings
with regard to near objects do not become feelings concerned
with distant objects. They cease at the moment of experiencing
them and so they are impermanent, suffering and do not
constitute empowering ‘selves’.
 65

[3] PERCEPTION

P
erception is six-fold:

1. Born of eye-contact. 4. Born of tongue contact.

2. Born of ear-contact. 5. Born of body-contact.
3. Born of nose-contact. 6. Born of mind-contact.

Whenever an object is seen, heard,

touched, or known, we usually think: It
is “I” who perceive; this object is
perceived and remembered by “Me”. On
seeing a sight, it is remembered as an
object perceived at such and such a time;
at such and such a place. The same
applies to audible objects and other
forms of sensory awareness. This process
of perception or memory is viewed to be a personal feat: It is
“I” who remember; “My” memory is excellent. However, this
view is incorrect; in reality there is nothing individual or
personal in the process of remembering, just insubstantial
phenomena; it is not an empowering self that initiates this
recall to memory.

If perception were a “self”, a living “entity”, or our inner

substance, that can empower, there would be no reason for it to
stress and oppress. It is not normal for beings to cause
themselves harm and injury, and it should be possible to
manage that only good things are perceived and remembered.
But since perception is stressful and does not yield to one's wish,
thus, it does not constitute an empowering self.
 66

Cognition of the characteristics of objects, retentive memory,

remembering facts and retaining what has been acquired from
learning are functions of perception.

However, recalling to mind what is sad, sorrowful, disgusting,

or horrible, form unwholesome aspects of perception, which
are stressful and therefore stressful. Some people suffer from
haunting memories of departed loved ones, sons, daughters,
husbands or wives, or of financial calamities that have befallen
them. These lingering memories bring about constant sorrow
and worries; only when such memories is no more, is one
relieved of the suffering.

Thus perception, the function of recognition and recall, is truly

stressful. So long as perception is bringing back memories of
bereavement and financial loss, so long will sorrow and
lamentation cause intense suffering, even resulting in death.
This is how perception distresses by recalling undesirable
experiences of the past.

Perception is not an entity by itself; it is not a controlling,

manageable, empowering self because its appearance is
dependent on conditions. It cannot be manipulated as we wish
by recalling only those experiences which are beneficial and
profitable, and suppressing those which will cause distress and
suffering. It is unmanageable, ungovernable, and thus not an
empowering self, not a living entity, but simply insubstantial
phenomena dependent on causes and conditions.

But people in general find, on recalling past experiences, that

there are some which are retained in their memory and
conclude that:
 67

It is “I” who has stored these experiences in mind; it is “I” who

recall them. The same "I" who has stored them up has also
brought them back to mind now. They cling to the belief,
therefore, that there is one individual, the all powerful self, who
stores up and recalls past experiences.

This wrong belief arises because of lack of heedful noting at the

moment of sensory activity and because of the fact that the real
nature of the phenomena has not yet been realised due to
immature Vipassana insight. When constant arising and
ceasing of the phenomena of sensory awareness is seen as it
truly is through mature Vipassana insight, realisation dawns
that perception is also a natural phenomenon, constantly
arising and disappearing.

Through perception, recollection takes place. The retentive

power of preceding perceptions is passed on to succeeding
perceptions. As this retentive power increases on being
inherited by the succeeding generations of perception, some
people become equipped with the faculty of recalling past lives.
This is how the perception in the life-continuum or death-
consciousness of the past life ceases but arises again, with
reinforced powers of recall, as the birth consciousness and life-
continuum of the present life.

It is because of this handing over of "retentive power" by the

previous perception to the succeeding one that we can recollect
both what is wholesome and pleasant as well as that which is
unwholesome and unpleasant. Without even thinking about
them, the experiences of days gone by may sometimes resurface.
 68

As his concentration gets stronger, a meditator engaged in

Vipassana meditation may find memories from early childhood
arising. The meditator should note them as they appear.

Remorse over past mistakes and faults may lead to worry and
restlessness in the course of meditation, and these may become
a great hindrance to progress in the development of
concentration and Vipassana insight. They should be discarded
after taking note of them.

Thus, perception which recalls past incidents and produces

worry and regret is truly stressful. For this reason, too, it may be
seen that perception is not an empowering self.

Thinking that there is control over perception, remembering

things as willed and not remembering things when there is no
wish to do so, there may arise a belief that there is an
empowering self that controls the process of remembering.

Thinking that there is an enduring empowering self, ever

present in the body, which carries out the task of remembering
things, is belief in a “self”. This type of clinging can be
discarded by taking note of every mental phenomenon which
arises. By doing so, one perceives personally that memories
keep appearing and instantly disappearing. Also, by taking note
of the past incidents in one's life as they reappear in the mind's
door, one comes to realise that permanent perception does not
exist. There are only recurrent phenomena renewing themselves
by incessant arising and ceasing.
 69

This realisation drives home the fact that there is no permanent

empowering self or living entity residing in one's body which
does the task of remembering or recollecting.

When perception of sights or sounds takes place, the meditator

observes their arising and disappearing. Seeing that perception
of sight or sound is always arising and falling away, there comes
the realisation that perception is merely a recurrent mental
phenomenon dependent on conditions and not the action of
any abiding empowering self or inner entity. One also realises
that perception cannot be managed in such a way that only
pleasant, wholesome memories persist and unpleasant,
unwholesome memories disappear.

Since, it is thus not manageable and uncontrollable, realisation

comes to the meditator that perception is not an empowering
self or living entity, but merely a natural process dependent on
conditions, incessantly renewing and disappearing.

SENSE PERCEPTION LIKENED TO A MIRAGE

Sense perception, the apprehension of sense-objects as reality, is
likened to a mirage. A mirage is an optical illusion caused by
atmospheric conditions. It commonly appears as images of
sheets of water or houses in the hot gases that rise from the
earth in the midday sun of the last month of the summer.
Mirages are optical illusions.

Wild beasts such as deer roam about in the summer heat in

search of water. Seeing what appears to be a body of water in
the distance, they run towards it only to find a dry tract: they
have been misled by a mirage and put to a great deal of trouble.
 70

Just as a mirage gives the

illusion of a body of water
or of houses where no
such things exist, so also
perception deceives people
into thinking that
whatever is seen, heard,
touched or known is a
human being, a man or a
woman. With their illusory
perceptions of what is seen, heard, touched or known, people
become involved in multiple activities concerning them.

To realise that perception is illusory and to save the ‘self’ from

the sufferings of pursuing after nonexistent objects, one must
mindfully note all material and mental phenomena as they
occur. As concentration improves, it is seen that in every
phenomenon there are only the material object known and the
mind knowing it; later it becomes known that each
phenomenon is a related event of cause and effect. Finally it is
personally experienced that the knowing mind, as well as the
object to be known, keeps on disappearing while they are being
noted.

Thus, what was formerly perceived to be enduring, permanent,

an individual, a being, a man, a woman or an empowering ‘self’,
is now seen as a deception, an optical illusion, a mirage. The
meditator realises that in reality perceptions are merely
incessant arising and disappearing phenomena dependent on
arising conditions and such perceptions are in fact
impermanent, stressful and do not constitute empowering
‘selves’.
 71

ELEVEN-FOLD CONTEMPLATION ON PERCEPTION

All perceptions, whether past, future or present, internal or
external, gross or fine, inferior or superior, far or near should
be seen with one's own knowledge, as they truly are, thus: ‘This
is not mine, this I am not, this is not my empowering ‘self’'.

Here, past perception means the perceptions experienced in

previous existences as well as those experienced previously in
this life time. Of these past perceptions, it is obvious that
perceptions of previous existences have long ceased to exist.

However, to those with strong attachment to the concept of an

empowering ‘self’ that controls, this may not be so obvious
because of their view that it was this same empowering ‘self’
that cognise and remember things of previous existences and
continues to cognise and remember things in younger days and
now; They believe that all these are the work of one and the
same empowering ‘self’.

The meditator who is ever watchful of the

rising and falling of the abdomen and the
phenomena that arise at the moment of
sensory impingement finds that the
perception of sound disappears at once
when noted as "hearing, hearing"; the
perception of sight falls away when noted
as "seeing, seeing"; so also the perceptions of thoughts and ideas
disappear as soon as they are noted as thoughts or ideas.

Observing thus, realisation comes through personal knowledge

that perception is not everlasting; it does not last even one
second and has the nature of incessantly ceasing.
 72

Let alone perceptions perceived in previous existences, even in

the present life, perceptions experienced in past moments are
no longer existent, they have all ceased and disappeared. This,
the meditator can see for himself. Even the perceptions that
occurred only a moment ago have passed away. So also have the
perceptions based on the objects of seeing, hearing and
touching in the present moment. They are repeatedly arising
and disappearing. Thus, it can be concluded that perceptions
arising in the future will also disappear at the moment of their
becoming. During meditation practice, the nature of perception
is contemplated as follows:

1. The perceptions which recognised sense objects a moment

ago do not reach the present moment; they disappeared even
while recognising. Therefore they are impermanent, suffering
and not empowering ‘selves’ or souls.
2. The perceptions which are recognising and remembering
things now also disappear while actually recognising. Therefore,
they are impermanent, suffering and not empowering ‘selves’ or
souls.
3. The perceptions which will recognise things in the future
will also disappear at the time of recognising and they are
therefore impermanent, suffering and not empowering ‘selves’
or souls.

Perceptions of the past and the future and of the whole world
can be inferred from the knowledge of the perceptions which
manifest at the time of noting. Just as the perceptions are
ceasing as they are being noted in the present, so also the
perceptions of the past disappearing as they occurred and are
therefore impermanent, suffering and not empowering ‘selves’
or souls.
 73

Likewise the perceptions arising in the future will also

disappear at their respective moments of occurrence and are
therefore impermanent, suffering and not empowering ‘selves’.
The perceptions in one's person, in other people, and in the
whole world also disappear at the moments of their arising and
are all impermanent, suffering, not an empowering ‘self’ or soul.

That the perceptions (which recognise and remember things)

are impermanent is quite obvious if we just reflect on how
easily we forget things we have studied or once memorised.

Perceptions with regard to one's own body do not reach the

moment of perceiving external objects; perceptions on outside
bodies do not last till internal objects are perceived; they
disappear at the respective moments of their arising and are
therefore impermanent, suffering and do not constitute
empowering ‘selves’.

Perceptions with regard to desire and craving, anger and

transgression, conceit, wrong view, doubts and misgivings, are
all unwholesome, they are perceptions of the gross type.

Perceptions with regard to devotional piety towards the Blessed

One, a Dhamma discourse, good advice and instructions from
teachers and parents are fine, subtle types of perceptions, they
are perceptions of the superior type.

The gross types belong to the inferior class of perceptions. In

other words, recognition of prominent, coarse objects is coarse
perceptions; recognition of fine objects is subtle perception.
 74

Coarse perceptions do not reach the moment of occurrence of

fine perceptions; fine perceptions do not reach the moment of
occurrence of coarse perceptions. They disappear at the
respective moment of occurrence and are impermanent,
suffering and not empowering ‘selves’.

Inferior perceptions do not reach the moment of occurrence of

superior perceptions; so also superior perceptions do not reach
the moment of occurrence of inferior perceptions. They
disappear at the respective moments of occurrence and are
impermanent, suffering and do not constitute empowering
‘selves’.

Recognising and remembering distant, fine objects is called

perception of the far distance; recognising coarse, near objects,
objects in one's person, is called near perception. A distant
perception does not reach the moment of occurrence of a near
perception; a near perception does not reach the moment of
occurrence of a distant perception. They disappear at the
moment of arising and are impermanent, suffering and do not
constitute empowering ‘selves’.
 75

[4] Mental Formation

M
ental Formations are of two kinds: conditioned
things and conditioning things. Conditioned things
are those aggregates that have arisen through such
causes as kamma (volitional activity), mind, climate (seasonal
conditions) and nutriments. Immediately after the rebirth
consciousness, mental and corporeal phenomena spring up as
kamma resultants. Kamma resultant
types of consciousness and their
*concomitants together with
kamma-produced physical properties
such as eye, ear, nose, tongue and
body, spring up in this way. They
are all conditioned things, resultant
effects of kammic activities, and they
are called resultant mental
formations as conditioned by
kamma.

MIND AND ITS CONCOMITANTS

The Blessed One taught that for consciousness to arise there
must an object. The object may be a colour, sound, smell, taste,
something tangible, or a mental object. These are the six
external doors. Mental objects can be internal phenomena,
such as feelings, thoughts and ideas. Corresponding to these
external doors, there are six internal sense faculties, or sense
doors. These are the eye, ear, nose, tongue, body and mind.
Each of the five physical sense faculties can receive only its
appropriate object; the mind door, however, can receive both
its own proper mental objects as well as the objects of the five
physical senses.
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When an internal door receives its external object, there arises

a corresponding state of consciousness, such as seeing-
consciousness, hearing-consciousness, etc. Consciousness arises
due to the union of the external object and the internal door or
sense faculty. There can be no consciousness without these
components being present. The process of the arising of
consciousness is because "bare phenomena" is taking place and
that there is no "self" involved in this process. This is the no-self
characteristic of existence.

There are mental factors or concomitants that arise and perish

together with consciousness, sharing its object and basis.
Though these concomitants have different functions,
consciousness cannot arise without its concomitants, they arise
together and disappear together. [For detailed investigation of
mind and its concomitant, refer to Abhidhamma studies].

Likewise, mind-produced physical properties, such as the

movements of bending, stretching, moving, going, standing,
sitting, talking, and smiling, are called resultant mental
formations. Because they are born of thoughts, they are
resultant mental formations conditioned by mind. Mind and its
concomitants are mutually conditioned and conditioning. We
thus have mental formations as causal agents as well as mental
formations as resultants.

Physical properties produced by climatic conditions are

resultant mental formations conditioned by climatic conditions.
Physical properties that arise through intake of nutriment are
resultant mental formations conditioned by nutriments.
 77

Finally, all succeeding mental states and all their concomitants

are resultant mental formations, dependent on the preceding
mental conditions and their concomitants for their arising. All
such aggregates which arise because of kamma, mind, seasonal
conditions and nutriment are resultant mental formations,
conditioned things. All conditioned things are impermanent;
all conditioned things are suffering.

These are corporeal and mental aggregates which manifest

during the cognition of sense impressions, the five groups of
grasping which can only be realised by Vipassana insight as
impermanent, unsatisfactory and insubstantial. They should be
seen as such. In order to see them in such light, one must
mindfully note every arising of these aggregates as they appear.
During this observation, as concentration gets strengthened,
one becomes aware that the aggregates are incessantly arising
and disappearing.

The mental formations described so far, are conditioned things

produced by kamma, mind, seasonal changes and nutriment.
That which brings about physical, vocal and mental activities is
the characteristics of volitional and mental formations. Of the
five aggregates, the aggregate of matter has the quality of being
changed or transformed by opposing circumstances. It cannot
by itself bring about any action or change. It is a substantive
mass. The movements of the volitional formations are
expressed in the material body, giving the erroneous impression
that it is the body that is doing the action.

The aggregate of feelings experience feelings, pleasant,

unpleasant or neutral. It cannot of itself produce any effective
action.
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Neither can the aggregate of perception, which merely

recognises or remembers things, like a clerk in an office making
a record for future reference. The aggregate of consciousness
just knows that a sight is seen, a sound is heard, and so on. It is
not capable of causing any action.

It is the Aggregate of Mental Formations which is Responsible

for Physical, Vocal or Mental Actions, such as Walking,
Standing, Sitting, Lying Down, Bending, Stretching, Moving,
Smiling, Talking, Thinking, Looking or Listening. The Wish
to Go, Stand, Sit or Sleep is a Function of Mental Formations.
All Three Kinds of Activities, Physical, Vocal and Mental, are
instigated and organised by Mental Formations.

To believe that all these activities are carried out by an enduring,

empowering self is to hold the wrong view of a “self” within the
mental formations and this view is known as clinging to a “self”.
To believe that the empowering self which performs all
activities resides permanently as a living entity in one's body is
to cling to the wrong view of an enduring continuous “self”.
Believing that this “self”, the living entity in one's body, acts
according to its wishes, that our actions are subject to its will, is
clinging to the wrong view of a controlling empowering self.

In reality, there is no empowering self, no living entity to cling

to, there are merely natural processes faring according to their
own conditions and circumstances. The Blessed One taught
that the functioning of mental formations is not the action of a
living entity. From the viewpoint of the common person, there
seems to be a living entity that executes the actions of going,
standing, and sitting, but the Blessed One refuted this.
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HOW VOLITIONAL MENTAL FORMATIONS CAUSE

STRESS
The Blessed One taught that volitional formations are not
empowering entities, selves or souls, and they cause suffering in
many forms. When we do things out of desire or greed, we
become exhausted and stressed. When we say things which
should not be said, we are embarrassed. If we commit criminal
offences, we get punished. We burn ourselves with longing,
losing our appetite and sleep. When we commit evil deeds,
such as stealing or telling lies, we land in woeful states and
undergo intense misery.

Likewise, mental formations accompanied by hate, motivates

vocal and physical actions which produce distress and suffering.
When accompanied by delusion, conceit and wrong views they
also lead to distress and suffering in the present and eventually
to the states of woe (animal, petas, asura and hell realms). These
are the ways in which volitional mental formations oppress.

Through bad companions, through the defective guidance of

poor teachers and through wrong attitudes of mind, we do, say
and think things we should not do, say, or think about. In
mundane affairs, we may get involved in blameworthy, illegal
activities and indulge in bad habits such as drinking, drug-
taking or gambling. Also because of greed or anger, we vocalise
that which should not be spoken about. These activities result
in destruction of property, punishment by legal authorities and
loss of friends and associates. From the spiritual and moral
standpoint, bad deeds such as killing and telling lies produce
bad results, even leading to the misery of the woeful states.
Thus, volitional formations oppress by producing bad kammic
results.
 80

Living beings and animals in the lower worlds are undergoing

suffering because of unwholesome volitional formations which
they have done in the past. In this human world, miseries due
to the difficulties of earning a living, disease and maltreatment
by others have their origin in past unwholesome volitional
formations.

These volitional formations cause sufferings because they are

neither empowering selves, nor one's controlling inner core. It
is not possible to manage volitional formations so that
unwholesome ones are prevented from arising and only the
wholesome ones appear. This can be experienced personally by
meditators; they want to develop only the volitional formations
pertaining to meditation, but they find, especially in the
beginning, undesirable distractions making their appearances.

Under the guidance of greed, various thoughts suggesting

different procedures for meditation practice are continually
arising. Other thoughts under the guidance of aversion and
conceit, to practise this way or that, arise. The meditators must
discard these distracting thoughts by noting "liking," "desiring,"
"thinking" and so on.

As stated above, all these volitional activities tend to stress, they

are unmanageable, therefore they are not empowering selves,
not one's inner core; they are insubstantial phenomena arising
dependent on conditions. They may be likened to the rain, the
sun or the wind. We have no control over the rain. Although
we may wish for it, we will not get it unless such conditions as
clouds, humidity, and wind elements permit.
 81

Likewise with the sun; when it is hidden by clouds, there is no

sunshine. In the absence of cloud cover, the sun shines brightly
whether we want it or not. The wind blows only when
atmospheric conditions are right. These external phenomena
have nothing to do with us; we have no control over them.
Volitional formations are internal phenomena over which we
also have no control. They fare in accordance with conditions
and are, therefore, not empowering selves.

THE REALISATION OF NON SELF THROUGH

MENTAL FORMATIONS
For the meditator constantly taking note of corporeal and
mental phenomena, it becomes very obvious how volitional
formations are uncontrollable and not amenable to his will.
While contemplating on the movements of the abdomen and
bodily motions, noting ‘rising, falling, sitting, touching’, if
stiffness arises, it has to be noted as ‘stiffness, stiffness’. Then
the desire to change postures follows. This desire is mental
activity headed by volition, which is giving silent instructions:
‘Change the posture, change the posture’. The meditator may
want to continue noting without changing posture, but because
of the insistent urgings of volition, he makes the change. This is
an unwanted volitional formation.

Likewise, while noting feelings of pain, heat or itchiness,

posture is changed at the direction of ungovernable volitional
formations. Again, during the course of meditating, sensual
thoughts may arise. These are volitional formations which the
meditator does not wish for, and they must be eradicated by
vigilant noting. Volitional formations may urge the meditator
to talk to someone, to look around or do some work.
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These are all undesirable volitional formations which arise all

the same whether one likes it or not. They are examples of the
unmanageable, uncontrollable nature of volitional formations.
They should not be welcomed, but discarded by heedful noting.

To believe that there is an empowering self that controls is to

adhere to attachment to a “self”; an entity. The meditator who
takes note of the processes of corporeality and mentality as they
take place clearly perceives that things and happenings are
never predictable. In this way he removes the attachment.

As he observes the processes of origination and dissolution

taking place in quick succession, and sees that which is
cherished is dissolving, the clinging to a “self” is abandoned.
Nothing is seen to remain stable; everything is passing away and
disappearing. In this way, the belief in the permanent existence
of an empowering self or inner substance, is also eradicated.

Then the meditator perceives that events take place only when
various factors come together to fulfil the necessary conditions
for their happening. Take, for instance, the arising of eye-
consciousness. There must be the eye, an object of sight and
sufficient light. Then there must be the intention to look.
When there is eye and a clearly visible object of sight, the act of
seeing is bound to ensue.

Likewise a sound is heard only when there is ear, sound,

unobstructed space and intention of inclining the mind to
hearing. When there is ear and a clearly audible sound, an act
of hearing will surely take place. An act of touching will take
place when there is an object, the body, bodily impression and
intention to touch.
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Seeing that respective resultant events of seeing, hearing, and

touching take place only when corresponding factors necessary
for their arising have come together, the meditator realises that
there is not an empowering self, a soul or living entity which is
enabling the seeing, hearing, touching, masterminding or
overseeing activities. He thus banishes clinging to an
empowering self, which holds that there is a self, a soul or a
living entity.

MENTAL FORMATIONS ARE LIKENED TO A BANANA

PLANT
Mental (volitional) formations are
likened to a banana plant. This plant
looks like any ordinary tree, having the
appearance of a solid, hard core trunk;
but when cut up and examined, it is
found to be made up of layers of
fibrous material with no substantial,
inner core. Mental formations are like
the banana plant, void of inner substance.

Mental formations appear to possess an essentially solid inner

core, but in reality they are devoid of such inner substances.
The meditator can realise this reality by constantly taking note
of corporeal and mental phenomena as they arise. For instance,
while walking, the meditator notes; "walking, walking", and
"raising", "stepping", "dropping". As concentration becomes
stronger he comes to notice the arising of the desire to walk or
take a step. This desire is also observed to arise and pass away.

He further realises that any action is preceded by an intention

which comes about due to a cause.
 84

Generally, beings hold the view that in wanting to go anywhere,

it is the "I" within, that initiates the intentions and desires to go,
as in: "I go because I want to go", which is clinging to the idea
of a controlling ‘self’ within.

Now if realisation is gained that the “the desire to go” is not

from an “I”, but arising from causes that are inconsistent and
actually impermanent and coreless like a banana plant, the
knowledge dawns that in reality, there is not a controlling or
empowering ‘self’ that performs these deeds, only phenomena
arising due to a cause.

The desire to bend, to stretch, to move, or to change position is

also seen in this true light. In addition, the effort put into fulfil
these desires is also momentary volitional formations. It is
realised that they are void of essence, not empowering ‘selves’,
mere fleeting phenomena.

As greed and aversion make their appearance, they are noted as

"wanting", "liking", "anger", and they soon disappear,
establishing the fact that they are also not empowering ‘selves’;
that they are not imbued with essences or inner cores.

When faith, loving-kindness and compassion arise they are

noted as they are. Such mental formations fade away instantly
and are therefore insubstantial, void of essence, not
empowering ‘selves’. This analytical knowledge brings home the
fact that mental formations are like a banana plant, which,
when cut open and examined layer by layer, has no solid, inner
core.
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ELEVEN-FOLD CONTEMPLATION ON MENTAL

FORMATIONS
Thus, in the course of contemplative meditation, all mental
formations, whether past, future or present, internal or external,
gross or fine, inferior or superior, far or near, should be
contemplated on with one's own experiential knowledge, as
they truly are, that is: ‘Mental formation is not mine, I am not
mental formation, mental formation does not constitute an
empowering ‘self’'.

In all human beings, mental formations are conceived as the

motivating forces behind physical, vocal and mental activities.
They are thought to be responsible for directing changes
between the four bodily positions of walking, standing, sitting
and lying down. People have the view that it is mental
formations that direct: "Now go; now stand; now sit down". To
them mental formations appear to initiate actions such as
bending, stretching, moving, smiling and etc. It also seems that
it is mental (volitional) formations which cause vocal actions,
just as if they were ordering, "now say this". Mental formations
are seen to be responsible for acts of thinking, seeing and
hearing.

There are also those who cling firmly to the belief: "It is “I” who
is doing all the actions; all actions are being done by me," they
are attached to the idea of a single all empowering ‘self’. "It is
“I” who has done all the actions in the previous existence; the
doer in the present existence is also “I”. For them, “I”, the doer
is everlasting. On the other hand, meditators through their
practice, realised that, mental formations of past existences; the
wish to go, stand or speak, do not continue to the present
existence. They arise and pass away, then and there.
 86

It is obvious that the desires to do, take or think in previous

existences have now entirely disappeared.

To the meditator who is constantly watching the rise and fall of

the abdomen, when an itchy feeling is felt, he notes, "itching,
itching". While noting thus, if the desire to scratch the itchy
spot arises, he immediately notes, "desire to scratch, desire to
scratch". The mental formations; namely; the desire to scratch,
is seen to disappear every time it is noted. Also while noting,
"stiff, stiff" because of a feeling of stiffness, if the desire to bend
or stretch appears, it has to be noted.

Thus the mental formations, namely the desire to bend, to

stretch or change posture, disappears when noted. In this
manner, the mental formations of wishing to change, to talk or
to think are seen to be disappearing after they have arisen. To
the meditator, not only mental formations of past existences,
but presently forming mental formations are seen to be
constantly arising and disappearing.

Thus, he realises that mental formations of past existences have

not continued to the present, that present mental formations
will not go forward to the future, and that future mental
formations will not move over to a later time; they disappear at
the moment of arising. Thus, he realises with his own
knowledge that mental formations are not lasting and are truly
impermanent; they are distressing and do not constitute
empowering ‘selves’.

In meditation practices, mental formations are further

contemplated as follows:
 87

1. The intention to step out with the right foot of a moment

ago does not reach the moment of intending to step out with
the left foot; the intention to step out with the left foot of a
moment ago does not reach the moment of intending to step
out with the right foot: the intention perish and disappear at
the respective moments of arising; they are, therefore, not
lasting, distressful and do not constitute empowering ‘selves’.

Similarly, the mental formations of the past do not reach the

present moment. They quickly disappear at the moment of
their arising and are impermanent, suffering and not
empowering ‘selves’.

2. The presently forming mental formations of desiring to do

or of careful noting do not reach the next moment. They are
always disappearing as they are formed and are not lasting,
distressful and do not constitute empowering ‘selves’.

3. The mental formations which will arise in the future

concerning the desire to do will also cease without reaching a
later future time. They are consequently impermanent,
suffering and not empowering ‘selves’.

With the knowledge of the mental formations which occur at

the time of noting, the mental formations of the past, the
future and of the whole world can be inferred in the same
manner. Just as the impermanent mental formations of wishing
to do and noting are perishing even while being noted, so also
did the mental formations of the past quickly disappear at the
time of occurrence. They are, therefore, impermanent, suffering
and do not constitute empowering ‘selves’, ‘souls’ or ‘living
entities’.
 88

Likewise, the mental formations of the future will also

disappear at the respective moments of occurrence and are,
therefore, impermanent, suffering and are not empowering
‘selves’. The mental formations of one's own person or in other
people, and indeed the whole world, will also arise and
disappear, just like the mental formations which are being
noted at the present moment. They are all impermanent,
suffering and they do not constitute empowering ‘selves’.

The differentiation between internal and external mental

formations is the same as the one we have described for feelings
and perceptions: mental formations on an internal object are
internal; those developed concerning an external object, that is,
thoughts of acquiring or destroying external objects, animate or
inanimate, are external. Mental formations concerning an
internal action cease before reaching the moment of thinking
of an external action. Therefore they are impermanent,
suffering and not an empowering ‘self’. Similarly, with respect
to mental formations concerning external actions. Thinking of
doing a rough action is a coarse type of mental formation;
contemplating doing fine, subtle deeds is a fine type of mental
formation.

Mental formations of the coarse type do not become mental

formations of the fine type, and vice versa. They disappear at
the moments of arising and are impermanent, suffering and do
not constitute empowering ‘selves’. All kinds of thinking about
and performing bad deeds are inferior mental formations.
Thinking of and doing meritorious deeds are superior mental
formations.
 89

Among meritorious deeds, the act of keeping precepts is

superior to acts of charity, meditation is superior to keeping
precepts, and insight meditation is superior to concentration
meditation.

Inferior mental formations do not reach the moment of arising

of superior mental formations; superior mental formations do
not reach the moment of arising of inferior mental formation.
They disappear at the respective moments of their arising and
are therefore impermanent, suffering and do not constitute
empowering ‘selves’.

The mental formations of charitable deeds do not reach the

moment of arising of the mental formations of keeping
precepts, and vice versa. The mental formations of keeping
precepts do not reach the moment of arising of mental
formations of meditation, and vice versa. The mental
formations of the development of concentration meditation do
not reach the moment of arising of mental formations of
insight meditation, and vice versa.

They all disappear at the moment of their arising and are

therefore impermanent, suffering and do not constitute
empowering ‘selves’.

Contemplation on the mental formations of unwholesome and

wholesome deeds is very subtle, but the ardent meditator can
see from his personal experience how these mental formations
keep on disappearing at their respective moments of arising.
For instance, while noting the rise and fall of the abdomen, if
desirous thoughts arise, the meditator notes that phenomenon
as "wanting, desiring."
 90

When noted thus, the desiring thoughts disappear before

reaching the moment of the wholesome deed of noting. The
meditator who has advanced Vipassana insight knows this
phenomenon clearly as it is.

When the meditator feels glad over an act of charity, he should

note; "glad, glad". When noted in this way, the meditator who
has reached higher stage of Vipassana insight sees clearly the
mental formations of the wholesome deed of contemplating on
charity disappearing before reaching the moment of noting. In
addition, when random thought arises while noting the rise
and fall of the abdomen, it should be noted. When thus noted,
the mental formation of noting, the rise and fall disappears
without reaching the moment of arising of the random thought;
the mental formation of random thought also falls away
without reaching the moment of reaching it as a random
thought.

In this manner, the meditator perceives each and every mental

formation disappearing before it reaches the moment of arising
of another mental formation. Mental formations of thoughts
arising from distant objects do not reach the moment of
thoughts on near objects, and vice versa. They all disappear at
the respective moments of their arising and are, therefore,
impermanent, suffering and do not constitute empowering
‘selves’, souls or living entities.
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[5] CONSCIOUSNESS

I
n reality, consciousness is of seeing (as in eye), hearing (as in
ear), odour (as in nose), taste (as in tongue), tactile (as in
skin, touch) and mind consciousness.

Seeing consciousness arises (3) light and atmposphere

(1) Eye (2) external object

Reality of Consciousness
Eye consciousness arises due to conditions:
internal object, the eye; eternal object, apple; air; light; seeing
consciousness arises.

Consciousness is generally viewed by many as being an entity by

itself, all enduring, all powerful and controlling in all that the
individual thinks, speaks and does: It is “I” who see; I see. It is
“I” who hear; I hear. In this way, all six kinds of sense
consciousness are attributed to a single all powerful self.

This kind of unconsciously and habitually clinging to the

concept of the all powerful “I” is easy to understand.
 92

Objects which are devoid of cognition, such as logs of wood,

lumps of earth, or stones, are regarded as inanimate; only those
objects invested with faculties of cognition are regarded as
animate, as living entities. It is not surprising that all the six
forms of consciousnesses are believed to be housed within an
all empowering self for each living being, but in fact they are
not, they are not living entities.

Most people are acquainted with the mind; they talk about
mind, but they rarely speak of the things (the concomitants)
that condition the mind such as sense contact that always
appear in conjunction with mind. Furthermore, they are
attached to that mind as "I", a ‘Self’. It is “I” who see, I see. It is
“I” who hear, I hear.

Humans are not alone in having this false view, even gods,
devas and other living beings cling to the belief that
consciousness (a component of mind), is a ‘Self’. Because of
this false view, the mind (with consciousness as a component)
has the tendency to delude and distress. Consciousness and by
extension, the mind is assuredly not a ‘self’.

HOW CONSCIOUSNESS STRESSES

When distressful and undesired objects arise from the six
external doors due to conditions beyond their control,
distressful consciousness arises, leading to pain and mental
anguish or suffering. All living beings, including brahmas, devas
and those in the suffering planes (hell, hungry ghosts, asuras
and animal planes), like to dwell on pleasant sights, but they are
forced to face horrible and repulsive sights as circumstances
dictate.
 93

For unfortunate people, the majority sees undesirable objects.

This is how seeing consciousness tends to distress and cause
suffering.

In spite of their wishing to hear sweet sounds and sweet words,

circumstances may present them with unpleasant sounds.
Stricken with misfortune, they may be subjected to fearful
noises, threats and abuses. This is the way hearing
consciousness causes suffering. Again, all beings like to enjoy
nice, clean fragrances and scents, but conditions and
circumstances may not be so obliging. This is how odour
consciousness causes suffering.

Distress originating from eye, ear and nose are not very
apparent in the human world, whereas in the animal world, the
world of petas (hungry ghosts) and the hell realms, the painful
and suffering nature from these six doors to consciousness is
very vivid. All forms of life in the animal world are constantly
subjected to objects or sounds that will either be destructive to
their lives or those that they will destroy. They are those living
beings that exist in filthy, putrid conditions, thus seeing filth
and subject to foul odours all the time.

In the realms of hell, everything seen, heard, smelt, tasted,

touched and thought about is unpleasant; there exists nothing
pleasant at all. Beings in such realms are subject to painful
suffering from the six kinds of consciousness all the time.

Everyone crave good tastes, but not all have the good fortune to
satisfy this craving, thus taste consciousness can be the cause
suffering. In this respect, too, the oppression is more apparent
in the four suffering worlds.
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Humans like to feel only pleasant sensations; but when

circumstances do not allow, they have to put up with
undesirable experiences such as when struck by diseases. At
such times their suffering may be so distressful that they yearn
for death to release them from their suffering.

It is far worse, of course, in the four nether worlds. Human

beings would like to have lives that are always carefree, but
circumstances may dictate differently. Instead, there are many
who are gripped with depressions, disappointments, sorrows
and lamentations. Some of them never get out of their miseries
and unhappiness throughout their existence. They are victims
of suffering by mind consciousness.

Consciousness is not subject to one's will. Arising as

determined by circumstances, it is unmanageable and
uncontrollable. Although one may wish for a pleasant sight, in
the absence of pleasant objects one cannot see pleasant sight.
On the contrary, when there are unpleasant objects around,
and when the eyes are kept open, it is unpleasant sights which
are seen. This is an example of how seeing consciousness, not
being subjected to one's will, arises dependent on conditions.
Likewise, although one may wish to hear only pleasant sounds,
in the absence of pleasant objects of sound they cannot be
heard. Reluctant as we are to hear undesirable sounds, when
there are such sounds, inevitably they will come to our ears.
Hearing consciousness is thus unmanageable, arising depending
on conditions. In a similar manner, although we like to enjoy
pleasant fragrances, if they are not present, our desires will not
be fulfilled. Hence, people provide themselves with scents,
perfumes and flowers.
 95

However unwilling we may be to breathe in unpleasant odours,

when they permeates the air, we have to suffer from inhaling
them. They may even cause physical illnesses, such as headache.
This is how odour consciousness is not amenable to will, arising
in accordance with causes and conditions. Although we wish to
enjoy good tastes, pleasant taste consciousness cannot arise in
the absence of good food. It arises only when good food is
taken. Hence this sensuous pursuit after food, day in and day
out. When taken ill, one seeks relief and cure by taking bitter
medicine, which we do not, of course, relish. This is how taste
consciousness arises, uncontrollably and unmanageably.

Tactile (touch) consciousness can be pleasant only when there

are pleasant objects such as fine clothing, comfortable bedding
and good seating. Constant effort has to be made to acquire
inanimate and animate objects for delightful sensations of
touch. When it is extremely hot or cold, or when we are
pricked by thorns, or injured by fire or weapons, or when we
are taken with severe illness, we have to suffer, however
reluctantly, from the effects of undesirable tactile consciousness.
Thus tactile consciousness and in this respect, all other forms of
consciousnesses are obviously uncontrollable, arising in
accordance with causes and conditions.

While seeking out means of a comfortable, joyful lifestyle,

thoughts about difficulties in everyday life, about loved ones in
unhappy situations, about financial and business problems,
about old age and debility, may arise to mar our happiness.
This is how mind consciousness arises unmanageably and
uncontrollably.
 96

CAUSAL ARISING OF CONSCIOUSNESS

The expression; "in accordance with causes and conditions”,
refers to consciousness arising due to circumstantial and
conditional causes that produce like results; wholesome,
unwholesome causes will render appropriate consciousnesses.
Consciousness cannot be brought about merely by desire. All
and any consciousnesses arise due to causes, and such causes
are uncontrollable and unmanageable. It is obvious, therefore,
that consciousnesses and their causes are neither empowering
‘selves’, nor inner cores.

Seeing Consciousness arises only when

There is Eye and Object Originating Sight;

Hearing Consciousness arises only when

There is Ear and Object Originating Sound;

Odour Consciousness arises only when

There is Nose and Odour Originating Object;

Taste Consciousness arises only when

There is Tongue and Object Originating Taste;

Tactile Consciousness arises only when

There is Body and Tactile Object; and

Mental Consciousness artises, only when

There is Mind and Mental Object.

When these conditional causes for their respective

consciousnesses are realised, the concept of permanent entities
is discarded.
 97

The meditator who is taking note of corporeal and mental

phenomena as they occur will perceive clearly that
consciousness is constantly arising and disappearing, depending
on conditions. Thus, the meditator clearly understands that
there is not an empowering ‘self’ or living entity which brings
about the act of seeing. He realises that there is consciousness
only when the right conditions prevail. In this way, the
meditator abandons the belief that all actions, physical, vocal
and mental, are being done by a ‘self’.

For those who do not perceive the true nature of consciousness

as it really is, consciousness is conceptualised as an enduring, all
powerful ‘self’, and these people are attached to the aggregate of
consciousness, more firmly, than they are attached to the other
aggregates (there are altogether five aggregates; aggregates of
material body, feelings, perceptions, mental formations and
consciousness). In such people, consciousness is viewed as an
empowering ‘self’, more than they view material body, feeling,
perception and mental formations, even though these are also
mental concomitants. Such people believe that it is the mind
that controls sensations; that recognises things or causes actions,
not so much as conditions and causes.

The Blessed One explained further:

"Each consciousness arises because of its own conditions and is
named according to the condition through which it arises.
• On account of the eye and visible objects arise a
consciousness; this is “seeing”consciousness;
• on account of the ear and sounds arise a
consciousness; this is “hearing” consciousness;
• on account of the nose and odours, a consciousness
arises; this is “smelling” consciousness;
 98

• on account of the tongue and taste arise a

consciousness; this is “taste” consciousness;
• on account of the body and tactile objects arise a
consciousness; this is “tactile” (body) consciousness;
• on account of the mind and mind objects arise a
consciousness; this is “mental” consciousness.

Just as a fire that burns on account of wood

is called a wood fire (pic), and one that burns
on account of bamboo splinter, grass, cow
dung, paddy husk, or refuse, is called a
bamboo fire, a grass fire, a cow dung fire, a
paddy husk fire or a refuse fire, just so is
consciousness named according to how it is
conditioned.

A forest fire might originate from burning of refuse or dried

leaves. If there is constant fuel supply and no one to extinguish
the fire, it will rage on for miles around. It might seem that the
same fire continues burning all the time, but careful
observation will reveal that the fire that burns the refuse is not
the fire that burns the grass; similarly grass fire is not a leaf fire.
Among leaf fires, the fire that burns one leaf is not the same as
the one that burns another. In just the same way, all types and
grades of consciousnesses, which living beings viewed to be one
and the same, are seen by careful observation to be distinct,
separate consciousness arising dependent on conditions.

When we consider just one form of consciousness, such as eye-

consciousness, we will find different consciousness arising from
different colours, such as white and black.
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Narrowing down to just one colour, such as white, the vigilant

meditator who has advanced to finer Vipassana knowledge, will
see, in the seemingly continuous and single consciousness of
white colour, preceding consciousness separate and distinct
from the succeeding ones.

The distinction is more pronounced in the case of hearing than

in seeing; similarly, in smelling and tasting, each consciousness
is noted separately and distinctly.

The most numerous noting and the most pronounced

distinction between each consciousness is involved in the
phenomenon of touching. When feeling pain, careful noting as
"pain, pain", enables one to distinctly see each consciousness of
pain, moment by moment as it arises. Similarly, mental
consciousness of thought and ideas can be noted separately as
each consciousness arises. If any thought or idea intrudes while
noting rising and falling of the abdomen, it should be noted as
it arises. Usually the intruding thought or idea ceases as soon as
its arising is noted, but if thoughts persistently arise
conditioned by the same mental objects, they should be
observed appearing turn by turn in sequence. When the
attention moves over to another mental object, the arising of
separate consciousness is very distinct.

When the meditator can perceive the arising of each distinct

consciousness with each separate noting, he will come to realise
personally, the impermanent nature of consciousness, its
stressful nature due to constant arising and disappearing, and
its insubstantiality because of its uncontrollable and
unmanageable nature. Such personal realisation can only be
developed through advanced Vipassana practice.
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CONSCIOUSNESS LIKENED TO A CONJURER'S TRICK

Becoming conscious of something is like performing a
conjuror's trick. When seeing an object, a person ordinarily
believes that “he” sees (the object); he conceptualises thus: "I”
see; it is “I” who see. Thus, he too conceptualises when:

• Hearing: "I” hear; it is “I” who hear.

• Smelling: "I” smell; it is “I” who smell.
• Eating: “I” eat; it is “I” who eat.
• Touching: "I” touch; it is “I” who touch.
• Thinking: "I” think; it is “I” who think.

Thus, the ultimate reality of consciousness is hidden (tricked)

by conventional concept; the knowledge is not gained by seeing
the conditions that cause consciousness to arise.

CONTEMPLATION OF CONSCIOUSNESS
Of the four mental aggregates (corporeal or material part being
the fifth of the five aggregates expounded by the Blessed One),
consciousness, is the most prominent. Mental concomitants
(which arise and disappear with consciousness leading), such as
desire and hatred, are described as "mind" in everyday language:
"desiring mind", "liking mind", "hating mind".

The Blessed One had said:

"All consciousness, whether Past, Future or Present, Internal or

External, Gross or Fine, Inferior or Superior, Far or Near;
should be seen with one's own knowledge, as it truly is, thus:
‘This is not mine, this I am not, this is not my empowering
‘self’'."
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Past consciousness may be the consciousness of previous lives; it

may also be the consciousness which occurred during younger
days or which happened in all the intervening days, months or
years since then. Even today, there was the consciousness which
arose prior to the present moment.

Amongst all these possible types of past consciousness, it should

be very obvious that the consciousness of the past existences has
not come over to the present life; that it ceased in those
existences.

But for those with strong attachments to an enduring,

empowering ‘self’, it is not easy for such knowledge and
understanding to arise, because they hold to the view that
consciousness, is a soul or an empowering ‘self’, a living entity.

According to them, when the old body of past existences breaks

up and passes away, consciousness leaves it and transmigrates to
a new body, where it remains from conception in the mother's
womb till the time of death, when it again leaves to a fresh body
in a new existence.

THE LAW OF DEPENDENT ORIGINATION

REGARDING CONSCIOUSNESS
To know that fresh consciousness arises conditioned by kamma
is to know the Law of Dependent Origination through the
knowledge of rounds of kamma and kamma result. Having
discerned the conditions of corporeal and mental properties in
this way (that neither is there a doer, nor one who subsequently
reaps the deed's results, but just phenomena proceeding
according to cause and effect) by means of the rounds of
kamma and kamma result.
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Here, in this manner of discernment, "by means of the round

of kamma" includes causes such as ignorance, craving, clinging
and mental formations. In addition, by discerning the first
rebirth linking consciousness and the last death consciousness,
all the consciousnesses that have arisen in between in the
course of one existence become known.

Also, by knowing all the consciousnesses with respect to the

present life, the consciousnesses with respect to the past and
future existences can also be discerned.

Knowing consciousness is knowing the mental concomitants

that accompany it and also the material base on which
consciousness is dependent.

ELEVEN-FOLD CONTEMPLATION ON
CONSCIOUSNESS
As the meditator knows in this way that starting from rebirth
consciousness a continuous series of consciousness (moments)
arises and falls away, it is clear to him that the consciousness of
previous existences ceased there and then and does not reach
this existence.

It is clear also that the consciousness of the present existence

cease at the respective moments of their becoming.

Therefore the meditator is in a position to discern all past,

future and present consciousness with his personal knowledge.
To the meditator, if thoughts arise while noting the rise and fall
of the abdomen, he notes the fact thus, "thinking, thinking." In
this way the thoughts disappear.
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When he hears, he notes, "hearing, hearing" and the hearing

consciousness disappears. He does not think, as ordinary
people do, that he keeps on hearing for a long time. He finds
that he hears intermittently; hearing-disappearing, hearing-
disappearing; the hearing consciousness disappearing in
successive moments.

Likewise when noting tactile consciousness, it is seen to quickly

disappear. When concentration is well developed, the seeing
consciousness can be seen arising and disappearing in quick
succession. Scent consciousness and taste consciousness should
be considered in the same way. The noting mind is also
perceived to be alternately noting and disappearing. In short,
with every noting, both the object noted and the knowing mind
are seen arising and disappearing in pairs.

To the meditator who is seeing clearly in this way, seeing

consciousness does not reach the moment of noting, thinking
or hearing, it falls away at the instant of seeing. He realises it’s
impermanent. Similarly, noting, thinking and hearing do not
reach the moments of seeing; they disappear at the respective
moments of noting, thinking and hearing. Hence, the
meditator realises they are impermanent:

1. Seeing consciousness, hearing consciousness, tactile

consciousness and thinking consciousness appearing moments
ago do not reach the present moments of seeing, hearing,
touching and thinking. Such consciousness pass away and are
therefore impermanent; they are distressful and do not
constitute controlling, permanent ‘selves’.
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2. All these consciousnesses which are presently arising do

not reach the next moment of seeing, hearing, touching and
thinking. They cease now and are therefore impermanent,
distressful and do not constitute controlling, permanent ‘selves’.

3. All these consciousnesses which will arise in the future will

not reach the moment next to that future instant. They will
disappear and are therefore impermanent, distressful and do
not constitute controlling, permanent ‘selves’.

Knowing personally in this way how consciousness arises and

falls away in one’s body, it can be inferred that, just like the
consciousness which has been noted, all the consciousnesses
which remain to be noted, consciousnesses in other people and
in the whole world, are arising and disappearing.

We have considered all types of consciousness, but there

remains consideration of consciousness from other aspects,
such as internally and externally. The consciousness which
already has an internal object does not reach an external object;
the consciousness which has external object does not reach an
internal object.

While being fixed on the respective objects, consciousness

ceases and is therefore impermanent, distressful and do not
constitute empowering ‘selves’.

Consciousness can be coarse or fine when compared to either

strong or weak emotions, such as consciousness of anger or
greed; strong emotions will create coarser consciousness than
weak emotions.
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The meditator who is engaged in constant noting perceives the

arising and disappearing of coarse as well as fine consciousness;
that the coarse consciousness does not reach the moment of
arising of a fine consciousness, and the fine ones do not reach
the moment of arising of the coarse ones. They fade away at the
respective moments of their arising.

Therefore, all forms and types of consciousness are

impermanent. They are not controlling entities and they cannot
be managed; they are thus, impermanent, distressful and do not
constitute independent powerful selves or souls.
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PART TWO
GENERAL NOTES ON CONTEMPLATION

1. In the first process of cognition of sight, consciousness

registers only the ultimate reality of visual object.

2. In the first round of reflection on the visual object,

there is still consciousness of what has actually been
seen, namely the sight. No misconception has
appeared yet. If heedful noting is done at this stage,
wrong concepts cannot arise and cognition will rest
only on the ultimate object.

3. In the second round of reflection, the concepts of

form and shape (features) of visual object begin to
appear.

4. In the third round of reflection, the concept of

identity of visual object has appeared. Likewise in the
process of cognition of sound, odour, taste and touch,
the same sequence of transition from consciousness of
reality to consciousness of concept takes place.
 107

When consciousness of sight and sound arises, or when the

first round of reflection on what has been seen or heard takes
place, if careful noting as; ‘seeing’ ‘hearing’ ‘smelling’ ‘tasting’
‘touching’ or ‘thinking’; is done instantly, wrong concepts
cannot arise.

The consciousness will rest on the reality of what is actually

cognised. Keeping consciousness with reality is the reason for
taking note of sensory awareness at the instant it arises. If note
is taken as ‘seeing, seeing’ while an object is being seen, the
process of cognition will cease just with the fact of seeing, and
the subsequent process of cognition of concepts acquired
through reflection cannot take place. In accordance with the
teaching; ‘just seeing at the time of seeing’ consciousness of
seeing ends its course there.

There follows the analytical knowledge of the unknowing

matter, such as eyes and sounds, of the body and the knowing
mind which is consciousness of the objects. There is also
knowledge that seeing and noting recurrently arise and fade
away. Realisation comes that there is only impermanence,
suffering and not a ‘self’ that empower, thoughts, speech and
deeds.

Similarly with what is heard, smelt, tasted, touched or thought

about; constant noting of these phenomena will reveal the
difference between physical and mental properties, and their
impermanent, stressful and non ‘self’ nature. Realisation comes
to the meditator: "Previously, because there was no taking note
of the phenomena, wrong concepts were believed to be reality;
the conjuring tricks were accepted as reality.
 108

Now that the phenomena are noted as they are, there is no

perception of any empowering ‘self’, there is only incessant
arising and disappearing."

When seeing an object, the seeing consciousness falls away

immediately after it has arisen, there is no such thing as seeing
for a long time. There is only fresh arising of seeing
consciousness with each act of seeing and its instant
disappearing.

Likewise, hearing, touching and thinking. There is no

substantial hearing. With each act of hearing, the hearing
consciousness arises and instantly fades away.

There is no sustained touching: at each act of touching, the

touch consciousness arises and instantly fades away.

There is no sustained thinking; with each act of thinking, the

mind consciousness arises and instantly fades away.

Therefore everything is impermanent. Arising is always

followed by cessation; there is nothing reliable, trustworthy,
only distress and suffering.

Everything happens due to causes and conditions; not as one

wishes; all things are not empowering ‘selves’.

It is obvious from this that the five aggregates are void of

permanent substance, or any wholesome, pleasant inner core
which is subservient to one's will. They are not empowering
‘selves’, they are insubstantial.
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SEEING ‘SELFLESSNESS’
All the physical and mental components of the five aggregates
are neither enduring nor empowering ‘selves’. This is evident
through their characteristics of; not being subjected to anyone's
will, uncontrollable, stressful and changeable. When these
characteristics are observed as they occur, the knowledge
develops that the corporeal and mental aggregates are not
empowering ‘selves’ but mere phenomena.

Such knowledge is knowledge developed by contemplation on

the characteristics of non-self.

THE DIFFICULTY OF UNDERSTANDING ‘NON-SELF’

The characteristics of impermanence and suffering are easy to
understand, but the characteristic of non-self is hard to
comprehend. Exclamations such as "Oh, impermanent,
transient," readily come to mind when a pot is accidentally
dropped and broken.

Again, when afflicted with boils or sores or pricked by thorns,

we readily murmur, "Oh what pain, what suffering”. In this way
the characteristics of impermanence and unsatisfactoriness are
clearly visible and easily understood, but just as an object lying
in the dark is hard to explain to others, the characteristic of
non-self is not easily understood.

The characteristics of impermanence and unsatisfactoriness are

well known both inside and outside the Blessed One’s teaching,
but the characteristic of non-self is known only in the Blessed
One’s Dhamma.
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‘NON-SELF’ EXPLAINED BY MEANS OF

IMPERMANENCE
There are two forms of truths; conventional and absolute truth.
The Blessed One taught the masses using the conventional
mode of speech, which serves ordinary daily usage referring to
physical things such as names of things and people, all of which
are of a material nature.

Things and names of conventional truths can be further

reduced to their components; such as: A man is named Jack in
conventional terminology; Jack is a concept of a man; the word
man can be further reduced to mind and matter; and mind and
matter can be further reduced to elements and various mental
states. The office building is
by conventional terminology
a building; this building can
be reduced to sand and
cement and is of a temporary
nature. The car is so named,
but the ultimate reality is the
components that make up
the car. Thus, conventional
usage is built on concepts which are impermanent and
changeable. In contrast, Dhamma Truths are of the absolute
nature and cannot be further reduced to separate parts. There
are only four categories of ultimate truths in the Blessed One’s
Dhamma; these are; consciousness, mental factors, materiality
and Nibbana. The words, impermanence and suffering, when
applied in daily usage and understood in the conventional term
are not suitable to convey the truth of non-identity or non-self.
Only when realised in the absolute sense can these two words
be used in explaining the teaching of non-self.
 111

The Blessed One taught that to realise non-self (anatta),

impermanence (anicca) should be first realised. He further
taught that the meditator should know the following six factors:

1. Six internal bases of eye, ear, nose, tongue, body and

mind.
2. Six external bases of sight, sound, odour, taste, touch
and mental impressions.
3. Six kinds of consciousnesses: seeing, hearing,
scent/odour, taste, material, and mental
consciousness.
4. Six kinds of sense contact; through eye, ear, nose,
tongue, body and mind.
5. Six kinds of feeling through eye, ear, nose, tongue,
body and mind.
6. Six kinds of desire; hunger for sights, sounds, odours,
tastes, touches and mental impressions.

Here ‘should know’ is to know by means of Vipassana

contemplation, by means of knowledge of the Noble Path.
Therefore, whenever anything is seen, it should be mindfully
noted so that the eye and its object of sight, the seeing
consciousness, the contact and the feelings that arise on seeing
are all made apparent. And if liking or craving for the object
develops with seeing, that desire should also be noted as ‘liking,
liking’. Likewise, hearing, smelling, tasting, touching, and
thinking; the six classes of six kinds of objects should be known.

To the meditator who is aware of these, the knowledge is

gained personally that eye, visible sight and eye consciousness
arise and cease conditionally.
 112

The meditator realises: "Previously, I thought that there is a

permanent entity, an enduring, empowering ‘self’. Now I see by
actual observation that there is no such “self” within, only the
natural phenomenon of incessant arising and disappearing”.

Perceiving no empowering ‘self’, no living entity, the meditator

may even wonder who is engaged in meditation. Realisation
that there is no ‘self’ is attained through fully understanding
the nature of impermanence.

The Blessed One continued: The sensitive material quality of

the eye, which serves as the base for seeing consciousness, arises
and fades away on every occasion of seeing; thus, it is not
permanent, not the enduring, not an everlasting entity, not an
empowering ‘self’ that it is conceived to be. If one says, ‘the eye
is an empowering ‘self’', it is just like saying one's empowering
‘self’ is arising and passing away and not stable.

Thus, it is concluded that the unenduring material quality of

the eye is not an empowering ‘self’." Likewise, similar
conclusions may be drawn with respect to visible form, eye
consciousness, eye contact, feelings resulting from eye contact,
and liking and desiring for sights: they do not constitute and
are not empowering ‘selves’.

This is how the six phenomena which become prominent at the

moment of contact are to be regarded; as not empowering
‘selves’.

In a similar manner, the six kinds of phenomena which are

apparent at the moment of hearing, smelling, tasting, touching
and thinking may also be regarded as not empowering ‘selves’.
 113

‘NON-SELF’ EXPLAINED IN TERMS OF

IMPERMANENCE AND SUFFERING
To explain non-self in terms of both impermanence (anicca)
and suffering (dukkha), the Blessed One said: "The body is not
permanent. What is not permanent is stressful. What is
stressful cannot be regarded as a powerful, enduring ‘self’.
What is not a ‘self’ should be regarded with proper wisdom
according to reality thus: ‘This is not my body; I am not this
body; this body is not my ‘self’."

In short, form is subject to change and stress and is therefore

not an empowering ‘self’. It is not proper to regard as "mine"
what is really not a ‘self’; it is not proper to think vainly of what
is Non-self as "I am, I can ..."; it is not proper to regard it as "my
empowering ‘self’." In this manner should form be viewed and
regarded in accordance with reality.

In a similar manner, feeling, perception, mental formations and

consciousness are also shown to be not ‘self’ by their
characteristics of impermanence and suffering. The knowledge
of impermanence accruing from noting the beginning and end
of each arising constitutes right knowledge, the first step in the
series of ten insight knowledge developed through Vipassana
meditation. Initially, right knowledge sees only the beginning
and end of corporeal and mental phenomena; the fine details
of what happens in between are not yet perceived. It is just the
knowledge of impermanence which accrues from perceiving the
origination and dissolution of the continuing processes as they
happen.

When noting the rising of the abdomen, the beginning of the

rise is perceived as well as its end.
 114

To know the beginning of the rise is to know the origination;

to know the end of the rise is to know its dissolution. Seeing
the origination and the dissolution of each arising, there can
be no misconception of it as permanent.

When noting the disappearing of the rising of the abdomen,

the contracting motion of the abdomen is distinctly seen. This
is the air element in motion.

In seeing the beginning of the fading motion of the stomach

and its end, the air element is being seen. The fading Material
Form was not in existence at the time of extension; it is only
when the rising motion comes to an end that the fading
Material Form comes into being. Then finally the fading
Material Form falls away, so it is also impermanent.

CHARACTERISTICS OF IMPERMANENCE
A condition is impermanent because of its nature of coming to
an end. In accordance with this definition, the disappearing
movement of the abdomen, manifested by the contracting
motion, comes to an end, it ceases. Hence it is impermanent.
An extension of the definition is that the fading Material Form
was previously non-existent; it then comes into being and then
dissolves, thus it is impermanent.

While noting ‘falling, falling’, the beginning and end of the

disappearing is perceived, and the meditator realises its
impermanent nature. This is true understanding of the nature
of impermanence on the level of right knowledge, seeing the
origination and dissolution of the continuous processes as they
occur.
 115

At the beginning level of Vipassana insight, three, four, or five

distinct moments of beginning and ending of the phenomenon
can be discerned during the interval of one cycle of rising and
disappearing of the abdomen. When the meditator have
attained to the higher stages, numerous moments of dissolution
will be seen to flit by during the interval of one cycle of rising
and disappearing.

The material body of rising and disappearing, being subject to

incessant dissolution, is indeed impermanent.

When the motions of bending or stretching the limbs are

heedfully noted, as "bending, bending," or "stretching,
stretching," the beginning and end of each bending or
stretching is distinctly seen. It is seen thus because the
respective motions are being carefully noted.

One who does not note may not be aware of the bending or
stretching of the limbs. Even if one is aware of these motions,
one will not perceive the beginning of the motions separately
from their ends. One will be under the impression that the
hand which was there before bending or stretching still remains
there after the motion.

CONTEMPLATING IMPERMANENCE IN THE AIR

ELEMENT
When bending or stretching, it will be seen that there is a slow
motion of the limbs gradually passing from one moment to
another. In every instance of bending or stretching, the
beginning of the extending and moving is the coming into
being origination of the air element; the end of the extending
and moving is the dissolution of the air element.
 116

When noting bending, to know the beginning and ending of

each act of bending is to know the arising and dissolution of air
element. Similarly, when noting stretching, to know the
beginning and end of each act of stretching is to know the
arising and dissolution of air element. During the time taken by
one single act of bending and stretching, knowing the separate
slow motions of the limbs gradually passing from one moment
to another is also knowing the arising and dissolution of the air
element, whose characteristics are extension and movement.

The gradual slow motion of the limbs clearly brings out the
nature of impermanence. This cannot, however, be realised
without heedful noting of each action.

While walking, the meditator who is taking note as "right step,

left step," knows the beginning and end of each step. This is
knowing the arising and dissolution of the air element, which is
responsible for extension and movement of the legs.

Similarly, the meditator who takes note of the movements of

the legs in raising, stepping out, and dropping down knows
separately the beginning and end of those movements. This is
knowing the arising and dissolution of the air element.

Knowing the separate slow motions of the legs involved in each

act of moving is also knowing the coming into being and
dissolution of the air element. Thus, the air element,
responsible for the movement of each step, is arising and
passing away with each step and is, therefore, impermanent.
 117

CONTEMPLATING IMPERMANENCE IN THE

MATERIAL (EARTH) ELEMENT
When noting the feeling of touch anywhere on the body,
knowing the arising of the sensation of touch and its
disappearance is knowing the origination and dissolution of the
material quality involved in touch sensation. The meditator
knows the arising and passing of both the sensitive material
quality of his body and the tactile body it touches. He realises
that freshly arising material bodies are not stable, but
impermanent, because he has seen their incessant arising and
passing away by actual noting.

When noting hearing as "hearing, hearing," the meditator

notices the sound freshly arising and disappearing. This is
knowing the arising and dissolution of sound. Thus, any sound
which arises is impermanent. Along with this material quality
of the sound, the material quality of the ear on which sound
makes its impression also arises afresh and disappears with the
sound. So it may be said that once the origination and
dissolution of sound is perceived, the origination and
dissolution of the material quality of ear is also known. Thus,
the meditator knows the impermanent nature of the material
quality of the ear as well.

The sound of music, the howling of dogs and any sound

whatsoever are generally regarded as heard in one continuous
stretch, but to the meditator whose Vipassana insight has been
well developed, those sounds appear in minute portions,
section by section, one after another. The meditator, therefore,
realises that the material quality of sound is also arising and
disappearing at a very fast pace.
 118

Likewise, the meditator who is noting "seeing" knows, when his

Vipassana insights get highly developed, that seeing
consciousness and seeing are quickly appearing and
disappearing. The visible forms, also, which arise and disappear
are not permanent. The material quality of eye which arises and
disappears simultaneously with the visible form is also
impermanent.

While eating, the meditator notes the taste and knows when
the taste disappears. The taste which appears afresh and
disappears is, therefore, impermanent. The impermanent
nature of taste is very plain. However pleasant the taste is, it
remains on the tongue only for a short while before it
disappears. As with taste, the material quality of the tongue on
which the taste manifests disappears simultaneously. Thus,
when the taste is seen to be impermanent, the material quality
of the tongue is seen also to be impermanent.

The meditator who keeps note of smell knows that a smell

keeps on appearing and disappearing. Smell, which comes into
being and dissolves instantly, is therefore impermanent, as is
the material quality of the nose which arises and falls away with
it. When thinking occurs while noting the rise and fall of the
abdomen, it has to be carefully noted. It will be observed that
the thinking disappears even while it is being noted. Every time
thinking disappears, the material quality on which it is based
disappears also. This material base which arises and falls away
with every act of thinking is non-enduring, impermanent. The
above concerns material qualities which the meditator realises
personally as impermanent by constantly noting the
phenomena of the aggregates.
 119

These material qualities relate to the whole of the body; they

arise and dissolve, renewing themselves at every moment of
seeing, hearing, smelling, tasting, touching and thinking. Like
the material qualities inside one's own body, the material
qualities from the bodies of other people are also
simultaneously arising and disappearing. For instance, noting
sound as "hearing, hearing", the material quality of sound is
disappearing, as are other material qualities in one's body, as
are those in the outside world.

These are realities concerning the characteristics of

impermanence. When one knows the characteristics of
impermanence thoroughly, it is easy to understand the
characteristics of suffering and non ‘self’. The characteristic of
impermanence is that it does not endure. It can be defined as
not being in existence, it comes into
being and then ceases. These are the
characteristics of impermanence.

In the case of lightning; initially, it is not

in existence; suddenly a flash appears
and disappears instantly. The
phenomenon of lightning provides all
the characteristics of impermanence. Whatever arises afresh to
soon disappear is said to have the characteristic of
impermanence. The meditator who continues to observe the
process of sense awareness sees things arising and ceasing. Only
when he has acquired this personal knowledge of the
characteristic of impermanence is the true knowledge of insight
into impermanence developed. Seeing dissolution, the
meditator knows that it is impermanent. This knowledge is
insight into impermanence.
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Two Kinds of Stress (suffering)

There are two kinds of
sufferings. The first is
unbearable pain, the kind
that is suffering because it
is distressful or repulsive.
The impermanence of
incessant arising and
disappearing is not the
painful kind of suffering,
it belongs to the second
kind; it is suffering because it is fearsome. The phenomenon of
incessant arising and ceasing is terrible, fearsome, not good.

There are two kinds of stress; the stress and inconvenience of

pain; mental or physical pain is unbearable, oppressive and
distressful. There is also the second type of stress; the incessant
rising and falling away of mental and physical phenomena. The
incessant rising and falling away of phenomena is truly stressful,
worrisome and uncontrollable.

We depend for our existence on the aggregates which are in

dissolution all the time and which may not arise the next
moment; in which case we die. It is just like living in an old,
dilapidated building, liable to collapse at any time. In the case
of the building, there is the possibility that it may last for days,
months, or even years before coming down, whereas the mental
and physical aggregates inside the body cannot endure even for
a second. They are undergoing dissolution all the time and are
thus more unsatisfactory and worrisome. Hence it is distressful
and full of suffering.
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WHAT ARE THE CHARACTERISTICS OF SUFFERING?

Incessant, unceasing distress is the sign of suffering. Here,
unceasing distress refers to the incessant arising and passing
away of mental and physical phenomena. Seeing by personal
experience and realising that the rising and passing away of
phenomena to be stressful, unsatisfactory and not dependable
is true insight into suffering.

DEVELOPMENT OF KNOWLEDGE OF SUFFERING

While the meditator is noting the phenomena of mental and
physical properties, he reflects on the life process and sees its
equivalent in the incessant origination and dissolution taking
place in the rising and falling of the abdomen; in bending,
stretching, lifting, stepping, and dropping.

He sees too that there is origination and dissolution taking

place in noting the instances of touching, hearing, seeing, and
tasting.
He sees the corporeal and mental aggregates as unsatisfactory
states and distressful due to this process of origination and
dissolution.
He sees all things as arising and disappearing phenomena. It
dawns on him that there is the possibility of death at any
moment, that there is uncertainty in the life process due to
origination and dissolution.
He sees all these as fearful and suffering states. This is true
knowledge of suffering.

THREE FORMS OF CLINGING

"This is mine" is clinging with craving.
"This I am" is clinging with conceit.
"This is my ‘self’' is clinging with wrong view.
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CLINGING WITH CRAVING: "THIS IS MINE"

When one has taken delight in an object, one craves for it and
even if the object does not belong to one, one grasped it as if it
does. Thus, seeing delightful objects, one desires to possess
them. One grasp everything one fancies, animate or inanimate.
One desires to possess.

The material properties in one's body are constantly coming

into being and passing away; if one sees this as it really is, it is
frightening. It is just like having to live in a dilapidated building.
One may feel quite well for the present, but a change for the
worse may take place at any time, depending on conditions and
circumstances.

Once it is realised that the body does not endure even for a
moment, that it is always changing, and therefore a source of
suffering, one will not take delight in it. Similarly, the
meditator who sees the unceasing process of origination and
dissolution of the aggregates sees only fearsomeness and
suffering in them.

Finding them as such, he has no desire to grasp the body as his

own. Therefore, it is not proper to regard the body with the
thought "this is mine."

CLINGING WITH CONCEIT: "THIS I AM"

To consider Material Form as "this I am" is to cling to it with
conceit. When one has good eyes and ears and can see and hear
well, one begins to take pride in them: "I have good eyes, good
ears, I look beautiful, I have a pleasant voice, I am well, I am
strong."
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Conceit is developed when there is the misconception that

one's possessions are enduring and permanent. When the
material qualities of eyes, ears, and visible forms are wrongly
held to be permanent, vanity is built round them. It is like a
man who has a cache of gold and silver hidden in a certain
place: he may be full of pride over his wealth, but if he finds
out that his cache has been robbed and he no longer owns any
riches, the bubble of his conceit bursts.

Likewise, when there is clinging to the material qualities which

become manifest at the moment of seeing and hearing, and
they are thought to be still in existence, conceit is developed
over them. The heedful meditator knows that they all arise only
to disappear and finds no reason for pride such as: "I have good
eyes, I am beautiful."

Thus, there is conceit when things are conceived as permanent.

On the other hand, there is no conceit when they are known to
be impermanent.

CLINGING WITH WRONG VIEW: "THIS IS MY ‘SELF’"

Holding on to the belief; "this is my ‘self’" is clinging with
wrong view. This wrong view is conceived when there is
deluded belief that one's person is everlasting and manageable.

When knowledge arises that one’s person is unstable,

constantly arising and disappearing, then there is no more
grounds for clinging to the body as "a ‘self’," as a living entity.
When the meditator knows that the body cannot be managed
and controlled, there is nothing for him to cling to as a ‘self’.
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Thus when impermanence is known, there is no more clinging.

According to this, "changeableness at every instant," should also
be taken as a characteristic of ‘non-self’.

CONTEMPLATION OF IMPERMANENCE OF FEELINGS

Feeling is of three kinds:
feeling of pleasantness or happiness;
feeling of unpleasantness or unhappiness;
feeling of neither pleasantness nor unpleasantness.

Ordinary worldlings regard all three types of feeling as

belonging to a ‘self’; as a living substance; as enduring,
empowering and permanent. There is clinging to a belief in a
permanent, continuous entity, soul or an empowering ‘self’
which resides in their body from the time of conception to the
time of death and, some believe, even after death. They think
that this same permanent entity in the body is the one that feels
pleasant or unpleasant sensations; this ‘self’ feels now pleasant
in mind and body, now unpleasant and uncomfortable. Thus
they believe that feelings last forever, that they are enduring.

Actually, when feeling pleasant, there is no unpleasant or

neutral feeling; when feeling unpleasant there is no pleasant or
neutral feeling. Similarly, when feeling neutral, there is no
pleasant or unpleasant feeling. There is no feeling which is
everlasting. Whether pleasant, unpleasant or neutral, feeling
arises depending on conditions, lasts only a moment and then
disappears.

One who does not practise Vipassana meditation will not be

able to realise the reality of feelings; he will view feelings as
arising simultaneously.
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Thus, while feeling a painful sensation in the body one hears

some glad news and is happy over it. Or one may be enjoying a
pleasant bodily sensation when one happens to think about an
unhappy event and feel unhappy. On these occasions, it is
usually believed that both pleasant and unpleasant sensations
are being felt at the same time.

This is because one lacks the ability to distinguish between two

successive minds or feelings. In reality, the feelings arise one at
a time, one after another. Thus, when the meditator who is
diligently noting phenomena rising and disappearing, notices
the appearance of a painful feeling in the body, he should give
concentrated attention to it and note it as "pain, pain." If his
concentration is well developed, the unbearable pain may
disappear or increase in intensity.

For some, the pain will fade away completely and suddenly as if
removed by hand. When there is no pain or pleasant feeling to
take note of, the meditator reverts back to noting the usual,
neutral phenomena of the rising and falling of the abdomen.
This is contemplating neutral feeling.

While thus contemplating neutral feeling, if pleasant feeling

arises, attention should be switched on to it. Similarly,
attention should be given to any unpleasant feeling that
happens to arise. Taking note of the pleasant, unpleasant and
neutral feelings as they arise in this manner, personal
knowledge confirms that they are not everlasting. This is
discerning each kind of feeling as it occurs in the present. The
meditator who has gain advanced insight in his Vipassana
practice, will find that feeling falls away and ceases section by
section, bit by bit.
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The ordinary phenomena of rise and fall are also found to be

passing away section by section, bit by bit. When pleasant
feelings and neutral feelings appear in turn, they are separated,
not one, continuous phenomenon or process. Similarly with
unpleasant feeling appearing along with neutral feeling, they
are noted as two distinct feelings. The meditator observing in
this manner perceives each feeling or sensation to arise and
disappear instantly, and this drives home the fact that feeling is
not everlasting.

This is knowing the phenomenon section by section in terms of

the present moment. The meditator who is watching the
phenomena of rising, disappearing, and feeling painful is doing
so in order to see each phenomenon section by section, bit by
bit, in the present moment. Therefore, the meditator clearly
perceives how pleasant, unpleasant and neutral feelings with
respect to sense objects fade away immediately after they have
arisen, and he realises with personal knowledge that all feelings
are of an impermanent nature.

Unbearable pain in the body is not permanent as it arises at

certain moments. While noting the pain as ‘pain, pain’, the
pain may disappear. For the meditator whose concentration is
developing well, each sensation of pain disappears with each
noting. As one sensation disappears, a fresh one arises, only to
fade away instantly.

On seeing a pleasant sight, an agreeable feeling arises; this also

disappears when noted. In a similar manner, an unpleasant
sight causes a disagreeable feeling which disappears when noted.
Pleasant or unpleasant feelings which arise from hearing,
smelling or tasting also disappear when noted.
 127

When noting not particularly pleasant or unpleasant, neutral

objects of contemplation such as the rising and falling of the
abdomen, the feeling observed is a neutral one, and it also
disappears with every noting.

All three feelings, pleasant, unpleasant and neutral, are

impermanent. When these three kinds of feelings are perceived
to be impermanent, it is realised too that they are stressful, not
a ‘self’; just phenomena arising and passing away.

Pleasant sensations are pleasurable; thus, people see them as

enduring, everlasting, and in their greed to maintain and
enhance this perceived happiness, they use all the means in
their possession to pursue it, usually for the duration of their
life time. However, when they see such pleasant sensations
arising and just as quickly disappearing, lasting not even a tenth
of a second, they lose passion for them. They realised that while
in pursuit of such happiness, they may meet their death.

Further, seeing all mental and physical phenomena arising

momentarily and passing away the next moment, they realised
that there is nothing anyone can rely upon. It is their
experience that when the perceived happiness do not
materialise as expected, they need to find means to avoid
unhappiness or unpleasantness; means of maintaining a ‘self’ in
a neutral condition.

Even as the neutral feeling of neither happiness nor

unhappiness is being sought, physical pain and mental anguish
may arise. And they appear because happy feelings and neutral
feelings are not permanent.
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Thus, impermanent happy feelings and neutral feelings are also

not dependable. To seek them is stressful; when they disappear
it is stressful too, because unhappy feeling comes in to take
their place, especially after the disappearance of a happy feeling,
when one may be plunged into the depths of despair. For
instance in the case of happy parents, wealthy people, loving
couples; their suffering will be immense when the source of
their happy feelings are suddenly taken away from them; their
sense of loss will be great.

Thus, feelings have the intrinsic nature of being impermanent,

stressful and inconsistent and because of these characteristics,
they cannot be regard as; this is mine, this I am, this is my ‘self’'.

In the case of form, the term involves not only the material
qualities inside one's body, but also all external objects, animate
and inanimate.

As to feelings, it is chiefly the internal ones which are grasped

as one's own. In feelings of happiness, one takes delight in
announcing: "This is mine". Neutral feelings, being devoid of
unpleasantness, have the nature of happiness, although
attachment to them is not so strong, there is still some delight
in the very fact that they are neither pleasant nor unpleasant.
Unpleasant feelings are no doubt undesirable, but thinking; "it
is I who is suffering", is still grasping them with a ‘self’ concept.
Attachment to feelings in this way is brought about by
ignorance of the real nature of impermanence and stress. The
meditator who is taking note of feelings as they occur knows at
once their suffering nature.
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The ordinary person perceives feelings in terms of an

empowering ‘self’: "I” suffer; “I” feel happy; “I” feel pain, while
delighting in happiness; “if this pain goes away, I will feel
happy". Whereas, the meditator knows from the very outset,
that there is only continuous arising and passing away of the
aggregates.

When unhappy feeling appears, the well practised meditator

perceives it as an undesirable intrusion occurring in the
continuous arising and passing away process of mental and
physical properties. He perceives it as another process of arising
and passing away superimposed on the one he has been
observing. From its very first appearance, the meditator
recognises its oppressive nature, just like a thorn which has
become embedded in the flesh.

A happy feeling appears to be pleasant and good while it is

happening, but the effort that has to be made in search of or
for maintaining it as an empowering ‘self’ is stressful. If an
unwholesome act is performed in pursuit of pleasurable feeling,
suffering has to be faced in the woeful state to which one will
accordingly be doomed. Delight in pleasurable sensations keeps
renewing the cycle of existences, resulting in the suffering of old
age and death. When happy feeling disappears, the attachment
to it gives rise to intense unhappiness. Therefore, happy feeling
passes away, giving rise to suffering at the next moment.

CONTEMPLATION OF MIND
While the meditator is contemplating the rise and fall of the
abdomen, should a mind arises caused by a lustful mental
object, he should note it as a mind with lust. This is knowing
the mind as it truly is.
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When noted thus, mind with lust ceases and is followed by a

continuous stream of mind made up of the wholesomeness of
moment to moment noting and skillful consciousness which
are concerned with mundane acts of seeing, hearing and so on.

Noting and knowing the mind with lust as well as mind

without lust in this manner is contemplation of mind with
mindfulness.

When ill-will arises in the course of noting the rise and fall of
the abdomen, it has to be noted. The ill-will falls away at once
and in its place there arises the wholesome consciousness of the
act of noting the neutral and wholesome impulse of the acts of
seeing and so on. The meditator also notes mind without ill-
will by noting it, too.

Thus, when the mind is conscious of delusion; the mind that is

doubtful or distracted; or that is with sloth and torpor, these
are noted as such and they disappear. In their places arise the
wholesome mind of the act of noting, and the neutral and
wholesome impulse of the acts of seeing or hearing.
Mindfulness arises in their place. This is noted by the meditator
before he reverts to noting the rise and fall of the abdomen.

Again, while noting the rise and fall of the abdomen, if

distraction and restlessness appear, they are noted as
"distraction," "restlessness." When noted thus, restlessness
disappears, the mind remains still and tranquil. This state of
mind is also to be noted.

When the concentration is developed, and the mind rests on

the object under contemplation, this quiet mind is also known.
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When restlessness appears, it is then noted and the mind

becomes still again.

All these changes in the state of mind are heedfully noted. A

mind which is noted and contemplated on is said to be free of
defilement. A mind which remains to be noted and
contemplated upon is not free of defilement. The meditator
takes note of all these states of mind.

Minds with lust and desire, ill-will, distraction, and restlessness

are all of the coarse variety. When free of those coarse minds,
there arise in their place wholesome and neutral minds, which
are fine minds.

Therefore, the meditator engaged in watching phenomena as

they take place perceives that the coarse mind does not reach
the moment of fine mind and so on. They disappear at the
respective moments of their arising and are impermanent,
suffering and do not constitute empowering ‘selves’.

The classification of mind according to inferior and superior

status is similar to the classification of inferior and superior
mental formations.

The inferior unwholesome mind does not reach the moment of

arising of wholesome neutral mind; the superior wholesome
mind also does not reach the moment of arising of the inferior
unwholesome mind. They cease at the moments of their
respective arising and are, therefore, impermanent, suffering
and do not constitute empowering ‘selves’.
 132

The wholesome mind of generosity does not reach the moment

of arising of wholesome mind of moral precepts or of
meditation. The wholesome mind of moral precepts does not
reach the moment of arising of wholesome mind of meditation,
and vice versa. The concentration meditation mind does not
reach the moment of insight meditation; the insight meditation
mind does not reach the moment of concentration meditation.
They all cease and pass away at the respective moments of their
arising.

The person not noting the phenomena of sensory awareness

conceives that when he looks from a distant object to a near
one, the mind which sees the distant object comes closer to him.
When he looks from a near object to a distant one, he thinks
the mind has gone away to a distance.

Similarly, when a non meditator hears his handphone rings,

while he was in fact listening to the distant sound of an
airplane, he presumes that the mind which was listening to the
distant sound has moved nearer; when hearing a distant sound
while attending to a nearby sound, he presumes that the mind
which was attending to the nearby sound has moved away to a
distance.

Also the non meditator, while noting a distant odour, a nearby

scent is suddenly apparent; he is of the view that the mind from
afar has come nearer. Again, while observing the scent of a
flower he is holding in his hand, he becomes aware of an odour
of decayed food farther away.

Thus, being untrained in Vipassana, he believes that the mind

which is nearby appears to have gone afar.
 133

While tactile sensation is being felt on the feet, and another

tactile sensation is felt on one's breast, the distant sensation
appears to have moved closer, and vice versa. While thinking of
a distant plane flying high above, the non meditator turns his
thoughts to the flower he is holding in his hands; the untrained
person believes that the mind far away has moved nearer.

In short, it is the general belief that there is only one

permanent mind which knows everything near and far.

The meditator who notes every phenomenon of seeing, hearing,

smelling, tasting, touching and thinking knows experientially
that the mind from afar does not come nearer; the near mind
does not go afar. At respective moments of arising, they cease
and pass away.
 134

PART THREE
MATURING OF INSIGHT

HOW INSIGHT KNOWLEDGE IS DEVELOPED

T
hrough the practice of Vipassana meditation, a person
acquires insights and gains experiential knowledge of
the realities of existence. This knowledge is not from
books or hearsay, he realises from personal experiences that all
living beings are impermanent; that is, all are born into
suffering and subject to ageing, decay and death; and most of
all, within all living beings, there is neither a “self”, a soul, a
living entity that can empower, nor an essence that is all
enduring.

Before this he was taught that in order to perceive the nature of

impermanence, suffering and ‘non-self’ in the five aggregates of
Material Form, Feeling, Perception, Mental Formations and
Consciousness, he has to take note of every act of seeing,
hearing, smelling, tasting, touching and thinking.
 135

He has also been taught that he must contemplate the Five

Groups of grasping as just mental and physical properties and
that the knowing is a function of mind (mentality). He has also
heard about Cause and Effect, about the nature of incessant
arising and disappearing, impermanence and insubstantiality.
All of these constitute knowledge acquired from hearsay or
learning.

Then while taking note of rising, falling, bending, stretching,

moving, extending, pressing, feeling, touch that is hard, coarse,
soft, smooth, hot, cold, and seeing, hearing, smelling, tasting
and touching, the meditator realises that the objects he is
taking note of are corporeality and the knowing of these objects
is mentality, and that there are only these two: Corporeality
and Mentality.

When he takes note of eye consciousness, ear consciousness,

touch consciousness and mental consciousness, he knows that
consciousness is Mentality and the location of this
consciousness is Corporeality; that there are only these two.
This is knowledge acquired through personal experience.

Further, when there is desire to bend, he bends; when there is

desire to stretch, he stretches; when there is desire to walk, he
walks.

Noting all these, he comes to realise that he bends because

there is desire, he stretches or walks because there is desire to
do so; there is no living entity making him bend, stretch or
walk, there are only respective causes for each result produced.
This is also knowledge from personal experience.
 136

If the meditator fails to take note of arising phenomena he

cannot see them as they really are. He develops feelings, either
liking or disgust for them; from liking comes craving, from
disgust comes anger; because he craves for them, he has to
make efforts to obtain them, and because he has anger for them
he plans ways to be rid of them, thereby producing wholesome
and unwholesome kamma, in consequence of which there are
new becomings. In this way he comes to understand the Law of
Dependent Origination concerning the Cause and Effect of
phenomena. Again, both the objects of Material Form, Feeling,
Perception, Mental Formations and Consciousness, and the
knowing mind keep on arising afresh and disappearing. Thus,
he knows rightly that they are impermanent, suffering and do
not constitute any empowering or enduring ‘selves’.

Such Insight Knowledge, beginning with that of

differentiation between Corporeality and Mentality, right up
to knowledge of their Nature as Impermanent, Suffering and
not an empowering ‘Self’, is not gained from hearing or
learning but by Personal Experience.

Thus, the person who can perceive the true nature of

impermanence, suffering and non existence of an empowering
‘self’ within, through personal experience is one who is well
instructed, equipped with both the knowledge of learning and
the insights of personal experience.

The meditator who can perceive in this way soon reaches the
stage in which the rapid arising and dissolution of Corporeality
and Mentality are discerned. When this stage is reached, the
meditator witnesses strange lights, auras, experiences
unprecedented happiness, intense joy and quietude.
 137

He also experiences lightness in body and mind, softness and

gentleness, vigor and energy. He thus feels indescribably
pleasant in body and mind. His mindfulness is so perfect that it
may be said that there is nothing he is not mindful of, his
intellect so keen and sharp that it seems there is nothing he
cannot comprehend. His religious fervour increases and his
faith and devotion in the Blessed One, Dhamma and Sangha
grow unprecedentedly clear and bright.

In Reality, all these Developments have to be

Noted and Rejected!

When they are noted and rejected thus, this stage of knowledge
is passed and the next stage is forthcoming, where the object of
meditation and the meditating mind are perceived to be
disintegrating and disappearing pair by pair.

For instance, when the rising is noted, it falls away together

with the noting mind. Each act of rising is discerned to be
disappearing in successive separate disappearances. This is
discerned at every moment of noting. It even appears that the
object of meditation ceases first, and the noting of it comes
later. This is of course what actually happens.

When arising of thought is contemplated, the noting mind

arises only after that thought has disappeared. The same thing
happens while noting other objects: the noting takes place only
after the object to be noted has disappeared. But when
knowledge is not yet fully developed, the object to be noted
seems to disappear simultaneously with the knowing mind.
This is in accord with the teaching that only the present
moment is contemplated.
 138

Perceiving the continuous and rapid process of dissolution, he

comes to know that death may occur at any time, which is a
terrifying thing to realise. This is knowledge of danger or terror.
When things are seen as dangerous, the understanding arises
that they are destructive and full of danger. This further
knowledge is an advancement of meditative insight. The
meditator no longer finds delight in these destructive aggregates
of corporeality and mentality. He finds them detestable,
wearisome, and this is advanced insight knowledge.

Before the development of this advanced insight knowledge, he

may be quite satisfied and happy with his present physical form,
and satisfied and happy with the expectation of human or
celestial physical form in a future existence. He craves for and
looks forward to the happiness of human or celestial existence,
and a beautiful, healthy body. With the arising of this advanced
knowledge, he no longer feels happy, he no longer lives with
joyful expectation.

The so-called happiness of human life is made up of incessantly

arising and ceasing corporeality and mentality. The meditator
also visualises that the so-called happiness in a celestial being is
similarly constituted of fleeting corporeality and mentality, for
which he has developed detestation and weariness. It is just like
the fisherman holding a dangerous snake, thinking it to be an
eel: once he realises that he has a dangerous snake in his hand,
not an eel, he wants to throw it away as quickly as possible.

Furthermore, before the advent of this advanced knowledge, he

takes delight in all the feelings he is enjoying, and he yearns for
pleasurable feelings of the human or celestial worlds in future
existences.
 139

He takes delight in the good perceptions he is blessed with now;

he longs for and is happy with the thought of having good
perceptions in future existences. He takes delight in thoughts
and actions of the present life and thoughts and actions in
future existences. Some even pray for what they would like to
do when reborn. Some indulge and rejoice in daydreaming and
imagination now and look forward to doing the same in
coming existences.

But when advanced insight knowledge is developed, he sees the

ever arising and ceasing of feeling, perception, mental
formations and consciousness as they truly are and feels a
distaste for them. Just as they are quickly passing away right
now, whether one is reborn as a human or a celestial being,
feeling, perception, mental formations and consciousness will
always be disintegrating. Considering thus, he feels
dispassionate towards all these formations (aggregates), and is
dissatisfied with them.

As the meditator progresses in concentration and insights, the

meditator becomes fully dissatisfied and wearied with
conditions and the ever arising and passing away of mental and
physical phenomena.

When such fervent distaste is developed; the wish to escape

from them, to discard them arise, and the subsequent striving
to get rid of them. It is then that a stage of equanimity of mind
will arise, and when this is fully developed, Nibbana can be
realised through attainment of the knowledge of the Noble
Path and Fruition, becoming a Stream Enterer, a Once
Returner, a Non-Returner or an Arahant.
 140

Thus, it is essential to strive hard for the development of

genuine insight knowledge. Thus, the Blessed One taught:

"All compounded things, conditioned by kamma, mind,

seasonal variations and nutriment, are transient. When one
comprehends this truth by Vipassana knowledge, one grows
dissatisfied and wearied with all this suffering (all
compounded corporeality and mentality). This dissatisfaction
and antipathy is the true and right Path to purity, to Nibbana,
free from all defilement and suffering."

The meditator who takes note of every act of seeing, hearing,

touching and knowing as it arises perceives only phenomena
rapidly arising and disappearing. He knows, therefore, things as
they truly are; all are transient. With this knowledge of
impermanence comes the realisation that there is nothing
delightful and pleasant in the present mind and body; future
states of mind and body, having the same nature of
impermanence, will also be undelightful and unpleasant.

He therefore develops distaste for all mentality and corporeality,

and he wants to be free from them. He strives for liberation by
continuing with his meditation.

INSIGHT KNOWLEDGE IS DEVELOPED WHEN

SUFFERING IS SEEN
All mentality and corporeality which manifest at every moment
of seeing, hearing, smelling, tasting, touching, and thinking are
incessantly arising and disappearing, they are transient. Because
of their impermanence, they are stressful and source of
suffering.
 141

The meditator perceives that all the mentality and corporeality

which appear at the moment of sensory awareness are
undergoing instant dissolution and are therefore transient.
Because they are impermanent and liable to disintegrate at any
moment, the meditator perceives them as not dependable and a
source of suffering.

For some meditators, unpleasant sensations such as stiffness,

heat, pain and itchiness are constantly arising in various parts
of the body. At every appearance, these sensations are noted,
enabling the meditator to perceive the whole body as a source
of suffering.

Only through Vipassana practice can this unique insight

knowledge that the body is not dependable, transient and a
source of suffering be perceived.

Thus, he perceives pain and other bodily sensations as

phenomena arising and immediately disappearing; they are just
objects of insight knowledge, without any clinging to a ‘self’;
whereas, the ordinary person sees pain and other bodily
sensations as, "my feeling, I am suffering," as belonging to “me”;
clinging to a self.

Whether perceived as suffering because of impermanence or as

a massive source of unbearable suffering, there is no delight in
compounded things, only dissatisfaction. There is
dissatisfaction and weariness with regard to present and future
mentality and corporeality, a total distaste of the twin arising
phenomena.
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This is development of advanced insight knowledge. When this

knowledge is further developed, there arises the wish to discard
mentality and corporeality; to be free of them. The meditator
continues with the work of meditation in order to achieve
freedom. In time, striving on, a stage of equanimity of mind
arises and the path to Nibbana is realised.

INSIGHT KNOWLEDGE DEVELOPED WHEN A ‘SELF’

IS NOT SEEN
The Blessed One said: “Distaste is the true and right path to
purity to Nibbana, free from all defilement and sufferings."

When, through Vipassana contemplation, one comprehends

the truth that acts of seeing and hearing are mundane
mentalities and corporealities, that they can neither empower,
nor be enduring ‘selves’, nor living entities; one grows
dissatisfied and wearied with them; one then looks at them
with distaste.

Most people take mentality and corporeality to be a ‘self’, a

living entity, they delight in them and feel happy about them.

However, the Vipassana meditator sees them only as incessantly

arising and perishing phenomena, and realises, therefore, that
they do not constitute empowering ‘selves’. They tend to stress;
they are seen to be non ‘self’ and cannot be subjected to one's
will. Thus, the meditator takes no more delight or pleasure in
mentality and corporeality. There arises the wish to discard
them, to be free of them. He continues with meditation and as
he does so, further insight knowledge arises, leading to freedom
of mind.
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DEVELOPMENT OF HIGHER VIPASSANA INSIGHT

KNOWLEDGE
Finding only rapid dissolution and disintegration at every
instance of contemplation, the meditator becomes wearied of
and disenchanted with the aggregates of mentality and
corporeality arising in the acts of seeing, hearing and so on. He
does not wish to hold onto them, he wants to abandon them.
He realises that only in the absence of these incessantly arising
and perishing mental and corporeal phenomena will there be
peace. Thus, arises his genuine desire for Nibbana.

ANTICIPATING NIBBANA
The meditator developing higher Vipassana insights sees the
reality of suffering latent in mentality and corporeality. Seeing
thus, he diligently accelerates his practice and develops the
insight knowledge for liberation.

As the determination to attain Nibbana and desire to be

liberated from the ills of mentality and corporeality develops,
the meditator increases his efforts and contemplates with
earnestness and gains comprehension of the nature of
impermanence, suffering and non ‘self’; he attains insight
which is deeper than previously. Particularly more pronounced
and distinct is the realisation of the nature of suffering.

When this higher insight gains strength and maturity, the

meditator attains the knowledge of equanimity towards all
conditioned things; all mentality and corporeality. This is the
heightened development of Vipassana insights in trainable
individuals.
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THE SIX CHARACTERISTICS OF

EQUANIMOUS STATE OF
HIGHER VIPASSANA INSIGHTS

(1)EQUANIMOUS STATE OF
MIND

K nowledge of equanimity is distinguished by six

characteristics. As the different stages of heightened
Vipassana insights is attained, the meditator
contemplates the suffering and fearsome nature of all arising
phenomena. When this insight knowledge matures, it is
characterised by abhorrence; he regards all things as distasteful
and loathsome.

With this deeper insight he distances himself from arising and

disappearing phenomena; he maintains a state of equanimity,
being unmoved by fear or unpleasantness. This is the first state
of higher Vipassana insights.

Later, he develops a desire to discard all the aggregates, to

escape from them. When he reaches the stage of equanimous
insight and with the disappearance of fear, all the
characteristics of the lower stages of insight knowledge, feeling
distaste and disgust, desire to escape, and putting in
extraordinary effort, will have also disappeared.

At the elementary stage of Vipassana insights, the meditator

develops intense rapture and exultation, he is highly exultant.
The stage of equanimity is a superior development, thus, at this
stage all the previous rapture and exultation are absent.
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Thus at the higher stages of Vipassana Insight, the meditator

has abandoned exultation, delight and pleasure; he dwells in an
equanimous state, contemplating all arising phenomena with
complete equanimity; with complete knowledge that they are
non entities.

With this attained deep, supramundane knowledge, there is no

longer great exuberance, gladness, happiness, or delight that
occurs at the beginning stage of the practice. This is absence of
fear or delight with respect to the practice of Dhamma. With
regard to mundane affairs too, it becomes plain how a
meditator becomes free from fear and delight. He remains
unperturbed with saddening or gladdening events or news, little
moved by exultation, rejoicing or delight. This is freedom from
fear and delight in worldly matters.

(2) BALANCED ATTITUDE OF MIND

The second characteristic is balanced attitude of mind, feeling
neither glad over pleasant things nor sad and depressed by
distressing states of affairs. One can view things, both pleasant
and unpleasant, impartially and with equanimity.

Having seen a visible form with the eye, the meditator remains
unaffected by it, neither glad nor unhappy. However beautiful
or attractive the sight is, the meditator does not feel excited and
jubilant over it; however ugly or repulsive the sight is, he
remains unperturbed.

He maintains an equanimous attitude, mindful and clearly

comprehending.
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Taking note of everything seen, pleasant or unpleasant, and

knowing its real impermanent, suffering and not an
empowering ‘self’ nature, and developing neither liking nor
aversion for it, the meditator views phenomena with
impartiality. He observes with detachment in order to know the
phenomenon of seeing, which is disappearing every moment.

The meditator who has attained the stage of higher Vipassana

insight understands through personal experience how this
observation may take place. This is how the phenomenon of
seeing is observed with an equanimous attitude of mind.

The same thing holds true for all acts of hearing, smelling,
knowing, touching, and thinking, where observation is made
with equanimity just to know the respective phenomena.

This ability to note arising phenomena at the six sense doors

with unperturbed equanimity is a virtue of the Arahants; the
ordinary worldling who has attained to the stage of higher
Vipassana insight can also become accomplished in this way.

Thus the meditator who has reached this stage of development,

sharing some of the virtues of an Arahant, deserves high esteem
and respect. Even if unknown to others, the meditator,
knowing personally his own virtue, may be well pleased and
gratified with his own progress and development.

(3) EFFORTLESSNESS IN CONTEMPLATION

The third characteristic is effortlessness in contemplation. He
takes a neutral attitude with regard to the practice of
contemplation.
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Just as mental equilibrium is maintained in the matter of

mental formations as objects of contemplation, so also a neutral,
balanced attitude is taken with regard to the practice of
contemplation on them.

At the lower stages of development, the meditator has to make

great efforts for the appearance of the objects for contemplation
and similar efforts are needed to bring about contemplation on
them.

At this higher stage of Vipassana insight, no special effort is

needed for the appearance of objects for contemplation. They
appear of their own accord, one by one, followed by effortless
contemplation. The act of contemplation has become a smooth,
easy process.

(4) DURABILITY IN MAINTAINING CONCENTRATION

(Lastingness)
At the beginning stages, it is not easy to keep the mind fixed on
one object, even for half an hour or an hour. At the higher
level, the concentration may remain constant and steady for
one, two or three hours.

(5) PROGRESSIVE GROWTH IN SUBTLETY

The fifth characteristic is the mind getting gradually finer and
subtler, and as time passes it becomes still finer and more subtle.

(6) NON-DISPERSION OF MIND

The last characteristic is that of non-dispersion. At the
beginning levels, concentration is not strong, the mind is
dispersed over many objects, but at this higher level, the mind
is almost completely free of scattering or diffusion.
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Let alone extraneous objects, the mind refuses to take in even

those objects appropriate for contemplation.

On the less developed level, the mind is directed over the

various parts of the body, and thus sensation of touch is felt in
the whole body. At this stage, however, dispersing the mind
becomes difficult; it remains fixed only on the few objects
usually contemplated on.

Thus, from observing the whole body, the mind retracts and
converges only on four objects -- just knowing in sequence,
rising, falling, sitting and touching. Of these four objects, the
sitting body may disappear, leaving only three objects to be
noted. Then the rising mind falling may fade away, leaving only
the touching.

This cognition of touching may disappear altogether, leaving

just the knowing mind, which is noted as "knowing, knowing."
At such time, it will be found that whenever reflection is made
on objects in which one is specially interested, the mind does
not stay on them for long, it reverts back to the usual objects of
contemplation. Thus, it is said to be void of dispersion.

These are the signs or characteristics of equanimity which

should be experienced personally by the meditator.
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DEVELOPMENT OF A SPECIAL
VIPASSANA INSIGHT

W
hen knowledge of equanimity
with these six characteristics has
become fully perfected, there
appears a special kind of knowledge which
seems to occur very rapidly.

This special kind of Vipassana knowledge is that knowledge

which dwells on the continual process of arising and ceasing
formations (mentality and corporeality).

This special Vipassana knowledge arises while taking note of

one of the six consciousness, such as mind consciousness or
touch consciousness, which become manifest at that particular
moment.

While the meditator contemplates the rapidly perishing

phenomena, he perceives the nature of impermanence, or he
perceives the nature of unsatisfactoriness, or the nature of non
‘self’.

The meditator generally begins by observing the consciousness

of touch and thinking or acts of hearing, seeing and so on; in
short, contemplating on the nature of the five groups of
grasping. This special knowledge leads onto the path to
Nibbana.
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REFLECTION OF AN ARAHANT
The process of reflection in an Arahant is described in the
concluding words of the Anattalakkhana Sutta: "When
emancipated, the knowledge arises on reflection that freedom
from defilement has been achieved, and he knows, ‘Birth is
exhausted; lived is the Holy Life (of contemplation and
meditation), what has to be done has been done, there is
nothing more to be done.' He knows thus by reflection."

This is how an Arahant reflects back on his attainment. Here it

may be asked, "How does he know that birth is exhausted?"

So long as there is wrong view and illusion with regard to the

mental and corporeal aggregates and attachment to them as
permanent, satisfactory, and an empowering ‘self’, there will be
renewal of becoming in the cycle of existence. When one
becomes free of wrong views and illusions, one is also free of
attachment. The Arahant knows on reflection that he is free of
wrong view and illusion with regard to the aggregates and that
he has no more attachments for them. Therefore he knows that
birth is exhausted for him. This is reflecting on the defilement
which have been discarded and exhausted.

END OF DISCOURSE
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