Towards an Inner Peace

by
Venerable Uda Eriyagama Dhammajva Thero
Sabbadnam dhammadnam jinti.
The gift of Dhamma surpasses all other gifts.
For free distribution.

Copyright The Sangha, Mitirigala
Mitirigala Nissarana anaya, !!"#$, Sri %an&a.

'll (ommer(ial rights reser)ed. 'ny reprodu(tion, in *hole or part, in any form, for
sale, profit or material gain is prohibited. +ermission to print for free distribution
as a gift of Dhamma may be sought from the abo)e address.
This edition published and distributed by ipassan Fello*ship %td *ith the
permission of en. Dhammaj,)a. -)ersion !.!, (orre(ted .une $//01
***.)ipassana.(om
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!4 ipassan Fello*ship 5dition
Contents & Foreword
Translator6s 3ntrodu(tion
'bout enerable 7da 5riyagama Dhammaj,)a
Chapter ! 3ntrodu(tion
5stablishing the four foundations of mindfulness in pra(ti(e
8rief instru(tions for 9npnasati meditation
:bser)ing the breath
The ;ualities of a Samatha yogi and ipassan yogi
:bser)ing the Citta
Sensory (ons(iousness
De)eloping a (ons(iousness unrelated to the senses
Chapter $ 3mpermanen(e -'ni((nupassan1
Seeing impermanen(e in the fi)e aggregates
The (hara(teristi(s and attributes of impermanen(e
:bser)ing impermanen(e during meditation
Chapter < Disillusionment -irgnupassan1
Confronting disillusionment and suffering in meditation
7nderstanding the truth of suffering
Chapter # Cessation -Nirodhnupassan1
Non4Self -'nattnupassan1
Chapter = 'bandoning defilements to e>perien(e liberation
-+atinissaggnupassan1
Acknowledgement
The translator is indebted to Mr ?enneth Morris and Ms 8arbara .anus of the
Saddhamma Foundation, 7S', for their suggestions, (orre(tions, inspiration and
(riti(ism in re)ie*ing a draft of the original print edition of this boo&.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4$4 ipassan Fello*ship 5dition
Translator's Introduction
To*ards an 3nner +ea(e (ontains translated dis(ourses gi)en by enerable
Dhammaj,)a on the 9npnasati sutta to a group of Melbourne based dis(iples. The
tal&s *ere gi)en in the Sinhalese language.
3n To*ards an 3nner +ea(e, enerable Dhammaj,)a instru(ts yogis to progress their
pra(ti(e by de)eloping (ontinuous mindfulness and deep (on(entration. @e ta&es
yogis through a journey, *hi(h progressi)ely leads to the de)elopment of )ipassan
insights. @is dis(ourses pro)ide a glimpse of the path ahead and the (hallenges to
be fa(ed by yogis dedi(ated to an attainment of final liberation. @is step by step
instru(tions pro)ide an in)aluable theoreti(al basis to (onfront and embra(e the
(hallenges along the path and to finally attain a state of path and fruition
(ons(iousness.
Throughout the tea(hings, the master dra*s on his personal e>perien(e and
de>terity as a tea(her to offer dire(t instru(tions to help yogis to a)oid the
obsta(les *hi(h so often hinder the pra(ti(e. 'lthough the 9npnasati sutta
dis(usses the four foundations of mindfulness from )arious perspe(ti)es, enerable
Dhammaj,)a sele(ti)ely e>trapolated the most rele)ant se(tions that impart the
ne(essary theoreti(al foundation for yogis to attain at least the first stage of
enlightenment.
+li terms appear throughout the te>t and are in(luded to gi)e a pre(ision of
meaning that is not a)ailable in 5nglish and is only possible in the 8uddha6s
tea(hings. +li terms *hi(h are familiar enough to the reader already )ersed in
8uddhist terminology remain in their original form.
-Melbourne, 'pril $//A1
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4<4 ipassan Fello*ship 5dition
Venerable Uda Eriyagama Dhammajva
enerable 7da 5riyagama Dhammaj,)a has pra(tised as a meditation master for
o)er ele)en years and is presently the meditation tea(her and Deputy 'bbot of the
Meetirigala Nissarana anaya, a monastery in the stri(t forest tradition in Sri
%an&a. 3t is one of Sri %an&a6s most respe(ted meditation monasteries. 3t *as
founded in !0BA and *as led under the guidan(e of the great enerable Matara Sri
Cnnrama Mahthera.
enerable 7da 5riyagama Dhammaj,)a also spent se)eral years of training under
:)ada(riya Sayada* 7. +anditbhi)amsa, a leading 8urmese meditation master
*ho follo*s the lineage of the great enerable Mahsi Sayada*.
enerable 7da 5riyagama Dhammaj,)a is fluent in Sinhalese, 5nglish and 8urmese
and has translated many meditation guide boo&s from 8urmese to 5nglish and to
Sinhalese. @e is also the author of numerous boo&s in both 5nglish and Sinhalese
languages.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4#4 ipassan Fello*ship 5dition
Chater ! " Introd#ction
Namo tassa bhaga)ato arahato samm sambuddhassa
-@omage to the *orthy one, the blessed one, fully enlightened one1
9npnasati bi&&ha)e bh)ith bahuli&ath mahappal nihonti mahnisans
9npnasati bi&&ha)e bh)ith bahuli&ath (attro satipatthan pari poorethi
The 9npnasati sutta (ontains si>teen stages on the in4breath and a further
si>teen stages on the out4breath. 3t is di)ided a((ording to the four foundations of
mindfulness set out in the SatipaDDhna sutta2 (ontemplation of the body
-&aynupassan1E (ontemplation of feelings -)edannupassan1E (ontemplation of
the mind and mental formations -(ittnupassan1E (ontemplation of the Dhamma
-dhammnupassan1.
'lthough the 9npnasati sutta -MN Sutta No. !!A1 is lin&ed to the SatipaDDhna
sutta -MN Sutta No. !/1, the Cirimnanda sutta -'N 8oo& of Ten1 and the
9npnasati samyutta, it is mu(h more des(ripti)e and detailed in its dis(ussion of
the unfolding of )ipassan insights in pra(ti(e. 8y pra(tising 9npnasati
meditation, a yogi progressi)ely de)elops the four foundations of mindfulness and
the se)en fa(tors of enlightenment -satta bojjhanga1. Thus, of all the &ammathna
methods, the 8uddha has re(ommended the pra(ti(e of npnasati meditation
be(ause its results for an attainment of path and fruition (ons(iousness are far
rea(hing.
Establishing the our oundations o mindulness in !ractice
' (ontemplation of the four foundations of mindfulness during a session of sitting
meditation (ould be illustrated through the follo*ing e>ample. Cenerally, after a
period of sitting meditation, it is natural for bodily pains to arise. This (auses
mental suffering. Simultaneously, your effort lessens and it be(omes diffi(ult to
(ontinue meditation amidst the pain. Fet, in spite of our displeasure at the pain, it
(ontinues to gro* in intensity *ith ea(h passing moment. The pain that *e
e>perien(e in our li)es is also the same. During a session of sitting meditation
ho*e)er, *e are able to spread mindfulness upon the pain and e>perien(e it
&no*ingly. Gith (ontinuous mindfulness, *e learn to endure pain and (ontinue
*ith our meditation pra(ti(e.
Ghen *e build enduran(e to*ards the pain, *e (an more pre(isely obser)e the
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4=4 ipassan Fello*ship 5dition
beginning, the middle and the end of pain. 3n this *ay, *e underta&e a ;ualitati)e
analysis of the pain and its sensations as they arise and pass a*ay in our body. For a
diligent yogi analysing bodily pleasure and displeasures, a realiHation (an suddenly
o((ur that mentality is separate from physi(ality. 3n fa(t, one sees ho* the mind
*as pre)iously (aught in identifying bodily sensations as good and bad. This
(ontemplation mar&s a yogi6s progression from a (ontemplation of the body
-&aynupassan1 to*ards (ontemplating feelings -)edannupassan1 and to mental
formations -(ittnupassan1. Ge no* see ho* our mind is the forerunner of all our
e>perien(es, both good and bad. 's *e establish strong mindfulness upon the pain
during meditation, *e also de)elop the strength to (ontinue *ith our pra(ti(e.
"rie instructions on #n#!#nasati meditation
The 8uddha has suggested that either a forest pla(e -raIyagato)1, under a tree
-ru&&hamulagato)1 or any other se(luded pla(e -sunygragato)1 is best for
meditation. 8eing in an en)ironment *ith minimum e>ternal distra(tions helps to
&eep the mind on the primary obje(t.
During sitting meditation, the yogi must try to sit in the full lotus posture.
'lternati)ely, you (an go for the half -su&hsana1 or ;uarter -)irsana1 lotus
posture. Niss,dati pallaI&am means being seated in a (ross4legged position. Those
*ho find it diffi(ult to sit in a (ross4legged manner may sit in another suitable
position.
's you sit in a suitable en)ironment *ith your upper body ere(t, you *ill ha)e the
appropriate alignment ne(essary to establish mindfulness on the obje(t in front of
you.
Fo(us and s(an through the *hole body to ensure that you are seated (omfortably.
Simply be *ith the totality of the body. Do not analyse it. Come to the present
moment 4 here and no*. Cradually, the pro(esses of the body and the mind *ill
(alm do*n and the breathing *ill be(ome prominent.

8reathe naturally, not for(ing your breath to as(ertain a prominent point of the
breath. Ghen breathing (ontinues in its (onsisten(y, it is natural.
$bserving the breath
Mindfully, you must noti(e the in4breath and the out4breath as they o((ur -so
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4B4 ipassan Fello*ship 5dition
sato) assa sati, sato) passasati1. The air draught *ill tou(h many pla(es as the
breath mo)es in and out. Note the in4breath as JinJ and the out4breath as JoutJ.
Noting does not mean )erbalising, but simply aligning the mind *ith the in4breath
and the out4breath. Dis(riminately e>perien(e the differen(e bet*een the t*o
phases.
'lthough the breathing pro(ess stimulates many points, you must dis(ern the most
prominent point and fo(us on it. :n(e you isolate the most prominent tou(hing
point, your fo(us *ill gradually (on)erge into a little area of the body 4 the tip of
the nose or the top of the lip.
T*o alignments must be established during npnasati meditation. Firstly, you
must obser)e the dis(riminati)e e>perien(e of the in4breath and out4breath.
Se(ondly, as this happens, you must lo(ate the most prominent point at *hi(h
stimulation o((urs as the breath mo)es in and out. Sharpen your aim and ma&e
sure that the mind is attenti)e to the entirety of ea(h pro(ess. 8e a*are of the
sensations from the )ery beginning and follo* the in4breath and the out4breath,
from the beginning, through to the middle and the end. The attention must be
(ontinuous. Fou must ha)e a pre(ise aim to dire(tly meet the e>perien(e and the
sensations of the air draught.
Gith (ontinuous mindfulness, you *ill obser)e the length of the breath. For
e>ample, the in4breath may appear longer than the out4breath or )i(e )ersa. Ghen
the in4breath and the out4breath are long, you obser)e them as su(h. Similarly,
*hen the in4breath and the out4breath are short, you obser)e them as su(h. Fou
must e>perien(e the tou(h and the rubbing sensation of the t*o phases 4 the in4
breath and the out4breath separately.
Ghen the noting mind (alms do*n, the air draught be(omes shorter. Cradually, the
dis(rimination bet*een the in4breath and the out4breath *ill be(ome less
apparent. The in4breath and the out4breath *ill feel similar and there *ill be less
distan(e bet*een the breath and the noting mind. The phase bet*een the in4breath
and the out4breath *ill be(ome less noti(eable. Cradually, the breath be(omes
in(onspi(uous, *hen the tou(h sensation of the breath disappears.
't this stage, you are instru(ted to see the breath as the body -sabba&ya1. Four
attention must be sharpened and you must obser)e the entirety of ea(h pro(ess. 8e
a*are of the )ery beginning of the in4breath and maintain a steady attention
through the middle and the end. Then be a*are of the out4breath from the
beginning, through the middle, to the end. Su(h a detailed obser)ation is ne(essary
*hen the breath be(omes subtle. The yogi must (at(h the breath immediately as it
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4"4 ipassan Fello*ship 5dition
manifests and see its entire pro(ess. Fou *ill obser)e that the in4breath disappears
e>a(tly at the point before the out4breath starts. Ghen you (ontinually obser)e this
pro(ess and the gap bet*een the t*o phases, you &no* that your mind is fully
aligned *ith the breath. Ghen you obser)e the breath in its totality, you are
engrossed in it and you *ill gradually obser)e that the beginning, the middle and
the end of the in4breath and the out4breath are similar.
The importan(e of dis(ussing this progression during npnasati meditation *ith
an e>perien(ed tea(her (annot be stressed. 3t *ill be a ne* e>perien(e for the yogi
and all mista&es must be re(orded and reported to a tea(her, *ho (an instru(t the
yogi to s&ilfully pro(eed along the path. :n(e mista&es are reported and re(tified,
and instru(tions for o)er(oming negati)e personality traits are re(ei)ed, the yogi
*ill gain the (onfiden(e to s&ilfully and independently progress *ith the pra(ti(e.
The %ualities o a samatha yogi and a vi!assan# yogi
' yogi *ho is in(lined to*ards (on(entration meditation -samatha bh)an1 *ill
enter deep (on(entration during meditation and sit still for a long time *ithout the
slightest in(lination to mo)e the body. ' samatha yogi (an remain in a state of
6one4pointedness6 and durable (on(entration. ' )ipassan yogi -a yogi *ho is
in(lined to*ards insight1, *ill e>perien(e momentary (on(entration -&ani&
samdhi1 and obser)e the beginning, the middle and the end of the breath as *ell
as the bodily pains that arise. ' )ipassan yogi is able to dis(ern and note all
phenomena as soon as they arise. Gith )ipassan samdhi, ea(h obje(t is noted
*ith momentary (on(entration. Thus, it is a dynami( form of (on(entration.
Correspondingly, the mindfulness that is spread on the obje(t and the resulting
obser)ation are both also dynami(.
During meditation, a yogi progresses from an obser)ation of the gross aspe(ts of
the mind and body to the more subtle aspe(ts. This is the nature of Dhamma and
ho* it unfolds.
Samatha samdhi is a tran;uil form of (on(entration. Gith su(h (on(entration, a
yogi (an aim *ith (larity at an identified target *ith pre(ision and spread
(ontinuous mindfulness upon the obje(t of meditation. 3n pra(ti(e, a yogi must first
ha)e moral restraint. Then, by de)eloping (on(entration restraint, a yogi eradi(ates
the fi)e hindran(es -n,)arana12 sensual desire -&am((anda1E anger -)ypad1E
doubt -)i(i&i((h1E sloth -t,na1 and torpor -middha1, restlessness -uddha((a1 and
*orry -&u&&u((a1. Ghen the hindran(es are gradually teased out, a yogi (an fo(us
on the obje(t more (learly. ' (leansed mind gi)es rise to deeper (on(entration,
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4A4 ipassan Fello*ship 5dition
*hi(h lends to*ards absorption -jhna1. ' yogi *ill e>perien(e )ita&&a and )i(ra
at the first jhni( stage. 3n the se(ond jhni( stage, a yogi e>perien(es rapture, joy
and one4pointedness. During the third jhni( stage, *hi(h is (hara(terised by joy
and one4pointedness, a yogi *ill e>perien(e a state of mind (hara(terised by
e;uanimity. The e;uanimity and one4pointedness *ill (ontinue through to the
fourth jhni( stage. The e;uanimity that is de)eloped must also be obser)ed in its
gross and subtle form. 3t is as if you are peeling an onionE layer by layer, all the
gross surfa(es are peeled off through the sharpness of mindfulness. 3n the end, you
are left *ith a thin layer of onion. The subtlety e>perien(ed by a yogi in(lined
to*ards (on(entration meditation at the fourth jhni( stage is similar to the thin
layer of onion that is left behind.
' )ipassan yogi *ill obser)e the in4breath and the out4breath (learly and
(ontinuously. Ghen )ipassan (on(entration or momentary (on(entration unfolds,
a yogi *ill aim at a target that (onstantly mo)es. This re;uires s&ill and *ell4aimed
(on(entration. Gith ea(h (hanging emotion, *hether it is lust or hatred, a
)ipassan yogi notes and obser)es the obje(t as soon as it arises. S&ilfully, a
)ipassan yogi obser)es the gap bet*een the in and out breaths (learly. ' )ipassan
yogi (an obser)e the many thoughts that (omprise a (hain of thoughts *ithin ea(h
moment. Gith strong and magneti( mindfulness, a )ipassan yogi (an progress
along a (ontinuum of instant or momentary (on(entration. 3t is not a state of mind
that a yogi de)elops, but one that arises due to (ontinuous mindfulness. 3nstant
(on(entration is dynami( and as it gathers momentum, it (ontinues at great speed.
Cradually, as *isdom unfolds, hindran(es *ill be (ut4off as they (annot e>ist in this
state of (on(entration.
$bserving the &itta

Citta is our (ons(iousness -)iKKLa1. :ur (ons(iousness enables us to dis(ern
mental and physi(al pro(esses and separate them. 3n our daily li)es, *hen *e are
performing multi4tas&s, it is diffi(ult to obser)e the operation of our (ons(iousness.
So, *e must be(ome mindful and de)elop (on(entration to gradually progress
to*ards a (ontemplation of the mental aspe(ts during meditation.
Ghen *e enter a deep (on(entration, *e obser)e the dis(erning ability of our mind
4 the operation of our (ons(iousness. Ge also obser)e ho* the eye4(ons(iousness
operatesE and ho* *e gi)e it up to fo(us on a sound *hi(h enters through our ear4
(ons(iousness. Ge obser)e ho* the state of our minds determine the per(eptions
*e attribute to*ards e>ternal and internal obje(ts and ho* our mind is the
forerunner of all our deeds.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 404 ipassan Fello*ship 5dition
'ensory consciousness
3n our li)es, *e e>perien(e (ons(iousness related to the sensesE the eye4
(ons(iousness -(ha&&u )iKKLa1E ear4(ons(iousness -sota )iKKLa1 and so forth.
During meditation, *e mindfully obser)e the sense impingements that (ross our
(ons(iousness. Ge ha)e si> fa(ulties, but only one (ons(iousness. 5a(h fa(ulty
(ompetes for the attention of our (ons(iousness. Mindfully *e must obser)e ho*
our mind mo)es to the different fa(ulties and sense impressions.
's our fo(us shifts from the eye to the ear, priority *ill be gi)en to the hearing that
is o((urring in the ear (ons(iousness and the eye (ons(iousness *ill be shut out.
Githout (ontinuous mindfulness ho*e)er, *e *ill not obser)e ho* the fo(us
shifted from the eye to the ear. Gith one stream of (ons(iousness and si> sense
fa(ulties, *e e>perien(e only one4si>th of the phenomena presented to us in ea(h
moment.
Cenerally, it is impossible for the mind to obser)e the mind. Gith gal)aniHed
mindfulness ho*e)er, a yogi (an obser)e the mind and its proje(tions. Thus,
mindfulness be(omes a mirror upon *hi(h mental pro(esses are proje(ted.
Ghen your mind is still and fo(ussed, you (an obser)e the operation of
(ons(iousness. To do this, you need to fo(us your (ons(iousness on one obje(t. This
is the purpose of meditation. Ghen *e pause *ith mindfulness and enter a deep
(on(entration, *e (an obser)e the operation of sensory (ons(iousness, the
operation of the mind and mental proje(tions and ho* (ons(iousness gi)es rise to
all mental proje(tions, thoughts, feelings and intentions. 8e(ause (ons(iousness is
the origin or (ause of all mental formations and proje(tionsE to obser)e it, *e need
deep (on(entration and a state of mind that is (hara(terised by e;uanimity
-upe&&h1 or indifferen(e to phenomena.
Develo!ing a consciousness unrelated to the senses
Ghen the breath be(omes finer and the mind settles, *e arri)e at a (ons(iousness
unrelated to the *hi(h appears unrelated to the fi)e physi(al senses. The mind is
no longer running after sense impingements. This state of mind (annot dis(ern
good and bad or rea(t to pleasure and disappointment. 3t is a state of mind that
stays in the middle. Fou begin to understand ignoran(e, *hi(h gi)es *ay to the
arising of *isdom. 'lthough most yogis are able to rea(h this stage in their
pra(ti(e, )ery fe* are able to remain in su(h a state of mind *ith ease and patien(e
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!/4 ipassan Fello*ship 5dition
and maintain the (on(entration that has been de)eloped. 't this stage, *e obser)e
a preliminary or primordial form of (ons(iousness 4 one that (annot be e>perien(ed
through the fi)e physi(al senses su(h as the eye, ear, nose -et(.1. 3n +li,
this (ons(iousness is (alled anindriya patibattha )iKKLa, a state of mind in *hi(h
the impingements from the fi)e physi(al senses be(ome ina(ti)e. So there is no
impingement4(onta(t su(h as eye4(onta(t or ear4(onta(t, and so on. 3t is only *hen
this preliminary (ons(iousness (onne(ts to the fi)e physi(al senses that *e
per(ei)e and e>perien(e sense impingements. .ust li&e a turtle that tu(&s its limbs
under its shell for se(urity, the 8uddha re(ommends yogis to *ithdra* from the
senses.
8uddhist s(riptures -SN Mra Samyutta 4 ?assa&a sutta1 re(olle(t a story during the
time of the 8uddha to emphasiHe the benefits of this subtle stage of pra(ti(e during
meditation. :n(e, the 8uddha *as seated *ith a group of yogis, *ho had
progressi)ely de)eloped their mind to a state of one4pointedness free from the
hindran(es. The mra sa* this. Fearing that the yogis had es(aped from his (ontrol,
he de(ided to interrupt their meditation. @e disguised himself as a farmer. Ma&ing
a lot of noise, *ith his feet full of soil, he *al&ed to*ards the 8uddha and as&ed,
JMaybe you ha)e seen my o>en,enerable sirMJ Ne(ognising that it *as the mra,
attempting to disrupt the meditation of the yogis assembled in his presen(e, the
8uddha, )ery (urtly demanded2 JGhat o>en are you referring to mraM Ghat
matter (on(erns you about o>enMJ The mra *as embarrassed that the 8uddha had
re(ognised him. Ne)ertheless, he boldly demanded J3f your eye, the )isual obje(ts
you see and the resulting eye4(ons(iousness are mineE your ear, *hat you hear and
the ear4(ons(iousness are mine -thus, referring to the senses and sensory4
(ons(iousness1, then ho* (an you es(ape from my (ontrol o)er youMJ To this the
8uddha responded2 J'lthough 3 agree *ith you that the eye belongs to you and the
obje(ts seen by the eye also belong to you, if a yogi, during meditation enters a
state of (ons(iousness de)oid of the eye, the form and eye4(ons(iousness or one
*hi(h appears unrelated to the fi)e physi(al senses, that yogi es(apes from your
(ontrol. That person is no longer )isible to you mra.J
During meditation, *hen the breath be(omes subtle and disappears from a yogi6s
(ons(iousness, a yogi arri)es at a state of mind that is unrelated to the fi)e physi(al
senses, a state of mind *hi(h is out of the mra6s rea(h. Ghen a yogi rea(hes this
stage during meditation, sensory (ons(iousness does not operate and the mra is
unable to influen(e our e>isten(e. 8ut the moment *e (laim something as JoursJ
and (ling to an obje(t *ith sensory4(ons(iousness, *e fall )i(tim to the mra. 3f *e
rea(h a state of (ons(iousness, apparently unrelated to the senses, *e are no longer
)isible to the mra. Therefore, in our pra(ti(e, *e must stay in this state of
(ons(iousness for as long as possible, for hours on end if possible. Time and again, a
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!!4 ipassan Fello*ship 5dition
yogi must progress to*ards this stage in pra(ti(e.
Ghen *e rea(h this stage in pra(ti(e, *e progress along a (ontinuum of
uninterrupted mindfulness. ' (ons(iousness de)oid of sense impingements is li&e a
s(reen upon *hi(h all our proje(tions (an be manifested. Ghen the sense
impingements are absent, *e return to a primordial form of e>isten(e. 3t is only if
*e rea(h this stage of (ons(iousness and persist *ith (ontinuous mindfulness in
our pra(ti(e that *e are able to (ontemplate on the mind and its operations to
finally, rea(h a stage of e;uanimity from *hi(h *e dire(tly obser)e the operation
of our (ons(iousness.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!$4 ipassan Fello*ship 5dition
Chater $ " Imermanence %&nicc'n#assan'(
'ni((nupassi assasissmiti si&&hati
'ni((nupassi passasissmiti si&&hati
3mpermanen(e is dis(ussed in many religions. Fet, the notion that an
understanding of impermanen(e leads to a realisation of the absen(e of a self is
uni;ue to 8uddhism. This is a subtle understanding, gained through *ell de)eloped
meditati)e pra(ti(e. 3mpermanen(e is the first (hara(teristi( of the three
(hara(teristi(s of mental and physi(al pro(esses e>plained in 8uddhism. -The three
(hara(teristi(s are2 impermanen(e -ani((a1, suffering -du&&ha1 and non4self
-anatt1. ' dire(t (onfrontation *ith the truth of impermanen(e is )ital to an
understanding and realisation of the Dhamma and mar&s an important transition in
a yogi6s meditati)e life.
To gain an understanding of impermanen(e, one must2
!. (ontemplate impermanen(e in daily a(ti)itiesE
$. realise the truth of impermanen(e underpinning all e>isten(eE and
<. see the impermanent nature of phenomena during meditation
'eeing im!ermanence in the ive aggregates
8y (ontemplating on impermanen(e -ani((nupassan1, a yogi gradually destroys
the false notion of permanen(e in our e>isten(e. This is an important realisation in
a yogi6s life, although it is not an obser)ation that (an be e>perien(ed )ery easily.
Ghen a yogi underta&es dhammnupassan, a yogi is essentially (ontemplating the
impermanent nature of the fi)e &handas2 rOpa -matter or (orporeality1, )edan
-feelings1, saKK -per(eptions1, san&hra -mental formations1 and )iKKLa
-(ons(iousness1. ' yogi must separately (ontemplate on the fi)e &handas and see
their impermanen(e, suffering and non4self.
So(iety is built upon the proje(tions of ea(h and e)ery indi)idual. Ge (onstru(t our
li)es a((ording to our per(eptions. Fet, not a single one of our proje(ts in life
a(hie)es (omplete fruition. 3n spite of this, an essen(e of our mental (onstru(tions
linger on to gi)e us a sense of familiarity and permanen(e. Fet, in the end, *e ha)e
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!<4 ipassan Fello*ship 5dition
death. Ghen *e undergo death, there is nothing. None of our proje(tions,
memories or feelings matter. 5)ery mathemati(al e;uation, *hen multiplied by
Hero gi)es the result JHeroJ. The effe(t of death is the same. 'll our (reations in life
are nullified *hen multiplied by death. 8ut, to gain an understanding of death, *e
must (ontemplate on the fi)e &handas and see their impermanent nature during
our li)es.
Contemplating the impermanen(e of (ons(iousness is a rare opportunity and a )ery
disen(hanting e>perien(e. :nly an ad)an(ed yogi is able to see the impermanen(e
of )iKKLa. :ur mental proliferations and proje(tions -san&hra1 are diffi(ult to
(at(h as our intentions (hange all the time. 3ntentions are the forerunners of all our
a(tions. The manner in *hi(h *e fa(e ea(h and e)ery situation in life depends on
our intentions. 'll our preferen(es and ideologi(al predile(tions are (onstru(ted
a((ording to them and *e underta&e numerous tas&s be(ause intentions dri)e us to
see to their (ompletion *ith the syntheti( (on(ept of J3J. The di)ersity in this
*orld (an also be attributed to our intentions. Fet, our intentions are subje(t to
(hange. :ur mental proje(tions are therefore impermanent.
Similarly, our memories and per(eptions -saKK1 (hange from one moment to the
ne>t. Ge li)e through our memories and *hat *e per(ei)e. 3t is only *hen *e see
the impermanen(e of per(eptions that *e ;uestion our opinions.
The most gross form of (ontemplation of the four mental &handas is the
(ontemplation of feelings. Cenerally, *e rea(t to*ards pleasant and unpleasant
feelings. Fet, for mu(h of our li)es, *e e>perien(e indifferent feelings. '((ording to
the 8uddha, all feelings (ause suffering. +leasant feelings (hange and gi)e rise to
unpleasant feelings. 7npleasant feelings are not pleasant to endure. 3ndifferent
feelings (hange from one moment to the ne>t.
During meditation, the impermanent nature of the fi)e &handas must be obser)ed.
This is referred to as ani((nupassan. Mindfully, *e obser)e the intri(ate details of
ea(h manifestation during meditation. Ge must fo(us our attention internally and
(ontemplate on our proje(tions and see the (hanges *ithin us in ea(h passing
moment. Ge must see the indi)idual and intri(ate aspe(ts of the in4breath and the
out4breath (learly and separately. Ghen *e meditate li&e this, *e see the (hanging
nature of all aspe(ts of phenomena. Ge see a (olle(tion of energies and mo)ements.
Ghen *e see impermanen(e in all phenomena during meditation and progress
to*ards ani((nupassan, *e undergo a life (hanging e>perien(e in our li)es as
yogis.
During meditation, *e separate the body into (omponent parts and obser)e their
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!#4 ipassan Fello*ship 5dition
indi)idual (hara(teristi(s. Ge first underta&e breath meditation. So *e start *ith
an aspe(t of (orporeality -rOpa1. Ge obser)e the in4breath and the out4breath
separately. 8y ta&ing the )yo dhtu as the primary obje(t, *e (ommen(e our
meditation. Ge note the most prominent point of tou(h of the in4breath and out4
breath. Ge obser)e the nature of the breath (losely and ta&e our mind a*ay from
e>ternal distra(tions. Cradually, the breath be(omes subtle. Fou see the totality of
the in4breath and the out4breath 4 the beginning, the middle and end of the in4
breath and the same *ith the out4breath. ' yogi (an differentiate the beginning
from the middle and the middle from the end of ea(h in4breath and out4breath. 's
you (ontinue *ith this obser)ation, you *ill see the (omponent parts of the in4
breath and the out4breath. Thus, the impermanent aspe(ts of the in4breath and the
out4breath *ill be re)ealed.
Ge must obser)e the four elements *ithin ea(h breath2 po dhtu -li;uidity1, thejo
dhtu -temperature1 paDha)i dhtu -solidity1 and )yo dhtu -mo)ement and
motion1. Ge see the nature of matter by seeing the attributes of the four elements.
Ghen the more subtle aspe(ts of the breath unfold, *e see its impermanen(e.
Githin ea(h element, there are t*o opposite (hara(teristi(s that manifest
separately and alternati)ely from time to time. For e>ample, the *ater element
(ontains the attributes of li;uidity and (ohesionE the fire element represents heat
and (oldE the earth element manifests as hea)iness and lightness, (oarseness and
smoothness, hardness and softnessE and the air element has the (apa(ity to bear
and to hold as *ell as representing motion and )ibration. Githin these
manifestations, there are the indi)idual elements and (onstituent energies *hi(h
by their true nature arise and pass a*ay. They (o4e>ist, but operate separately. 3n
the in4breath, *e see the arising and passing a*ay of the ;uality of mo)ement,
)ibration, the heat and (oolness, independently and separately, *ithout any
tension. They just arise and pass a*ay, to gi)e *ay to another *hi(h in turn *ill
arise and pass a*ay.
Ghether *e (ontemplate on the in4breath and the out4breath or not, the *orld is
(hanging. Ghen *e *at(h a mo)ie, *e are not a*are that ea(h ne* episode is
separate *hen it is proje(ted on the s(reen. There are many images that ma&e up a
mo)ie and in bet*een ea(h proje(tion there is dar&ness. 'lthough *e see the mo)ie
as a *hole *hen *e *at(h it, in reality it is just a series of separate images.
Similarly, our e>isten(e is (hara(terised by (hange and impermanen(e. :ur
per(eption of permanen(e and of a self is also the same. 'lthough *e ha)e a
per(eption of an entity, a being or a self, in reality, that entity (onsists of numerous
impermanent parts.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!=4 ipassan Fello*ship 5dition
The characteristics and attributes o im!ermanence
' yogi must (ontemplate and obser)e the attributes of impermanen(e. Seeing the
arising and passing a*ay of an obje(t is to see the attributes of impermanen(e
*ithin it. ' yogi must see the beginning of phenomena, its (hanging and fading
nature and ho* it passes a*ay.
'll human beings e>perien(e birth, middle age, old age and death. 'lthough the
attribute of dissolution is present at the time of our birth, *e don6t see it until *e
rea(h middle age. Ghen *e are (lose to death ho*e)er, *e (an e>perien(e the
dissolution of our bodies and fa(ulties. 't this stage, *e obser)e impermanen(e in
all phenomena, in(luding thoughts, pain, dis(omfort and material (omponents. Ge
begin to obser)e our fading nature. Ge obser)e the dissolution of e)erything
around us. Thus, our e>perien(e at death is rather (onfronting be(ause *e lea)e all
our possessions and realise that our possessions are separate from us.
@abitually, *e operate through a prism of permanen(e. Ge al*ays identify
oursel)es *ithin a (olle(ti)e frame*or&. Ge belie)e that *e are part of a nation, a
family, a so(iety and so forth. Ghen *e (olle(ti)ely see something or identify
oursel)es *ith it, *e only see permanen(e and fail to see the arising and passing
a*ay of the indi)idual aspe(ts of phenomena, be it so(iety, a nation, family et(.
@o*e)er, if *e separate the (omposition by fo(using on its indi)idual aspe(ts, *e
see its true nature as something *hi(h just arises and passes a*ay. 's long as *e
see something (olle(ti)ely as an entity, the truth of impermanen(e is glossed o)er
by a sense of permanen(e.
The 8uddha instru(ts us to brea& this entity into (omponent parts. During insight
meditation, *ith ea(h passing moment, *e brea& all obje(ts into (onstituent parts.
For e>ample, *e obser)e the in4breath and out4breath during meditation
separately. Ge note ho* the in4breath is different from the out4breath. Ge see the
in4breath as long and the out4breath being short. Ge are then instru(ted to obser)e
the *hole of the in4breath, in terms of the beginning, the middle and the end *ith
(ontinuous mindfulness. Then *e begin to see the (hanges *ithin ea(h in4breath
and out4breath.
' person *ho operates *ith a sense of permanen(e *ill be stru(& *ith fear *hen all
(omponents are bro&en into pie(es during meditation. The tension bet*een our
per(eption of permanen(e and the impermanen(e that *e obser)e under our )ery
nose through meditation is something that *e ha)e to re(on(ile during our
pra(ti(e. Ghen *e )i)idly see the intri(ate aspe(ts of phenomena, their arising and
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!B4 ipassan Fello*ship 5dition
passing a*ay and brea& ea(h obje(t into (omponent parts, *e see impermanen(e in
detail.
Ge must also obser)e (hange *ithin all phenomena. 'lthough our e>perien(es are
(ontinually (hanging, *e assume that there is some syn(hroni(ity underlying
them. Thus, *e see (ontinuity in our e>perien(e. Ge must see the (hanging nature
of all phenomena, independently and indi)idually *ithin ea(h passing moment
-)iparinnupassan1. ' yogi *ho sees the (hanging and transient nature of
phenomena *ill not dis(ern one obje(t to be better than the other. ' realisation
that all phenomena is real only for a fleeting moment *ill da*n *hen *e see
phenomena (hanging from one moment to the ne>t in an in(essant manner.
:ur li)es are dri)en by praise, fame and a(hie)ement. This is be(ause *e belie)e in
a self and operate through a sense of permanen(e. 8ut, *hen *e see the attributes
of impermanen(e in all phenomena, *e retreat from this pursuit to a(hie)e and
su((eed in life. Ge distan(e oursel)es from those *ho run after sensual pleasures.
Ge begin to see the limits in our aspirations, in)estments and pursuits to*ards
material su((ess. The more *e possess, the more *e be(ome responsible for the
disappointments that follo* *hen our possessions disintegrate and separate from
us, (onfirming their true nature and (hara(ter of impermanen(e. Ghen *e yearn to
a(;uire material pleasures or obje(ts, *hi(h by their true nature are impermanent,
*e fall )i(tim to grief and sorro*. ' life (onsisted of basi( ne(essities (an therefore
lea)e us *ith less room for disappointment.
' stream entrant -a sotpanna1, is an heir to all material pleasures and fortunes in
this *orld. Fet, a sotpanna *ill not parta&e in material pleasures and *ill rise
abo)e it through an understanding of the impermanen(e of (onditional
phenomena. Consumerist and materialisti( distra(tions, although a)ailable to a
sotpanna *ill not be (laimed under a false premise of materialisti( enri(hment. '
simple life of basi( ne(essities *ill enable su(h a person to li)e *ith a free mind.
$bserving im!ermanence during meditation
3f *e perfe(t our morality, de)elop mindfulness and (on(entration, *e are able to
see the timeless truth of the 8uddha6s tea(hings in our li)es as yogis. To their
eternal (redit, the arahants of this *orld ha)e do(umented this truth in dis(ourses.
The Dhamma is a)ailable. 3t is immediate. 's dis(iples of the 8uddha, *e must
underta&e this important tas&, see the truth of impermanen(e, suffering and non4
self. Ghen *e pra(ti(e *ith a (lear resol)e, *e are able to see the impermanen(e in
all phenomena, a truth that is (ommon to all e>isten(e in this *orld. Ge see the
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!"4 ipassan Fello*ship 5dition
flu> *ithin ea(h entity, and the separate and independent e>isten(e of energies
that (ontinually arise and pass a*ay. Ge see this truth during npnasati
meditation by sharpening our fo(us and de)eloping deep (on(entration. Ge see the
impermanen(e *ithin -apparent1 permanen(e *ith sharpened insight.
3f something (ontinually dissol)es, it portrays impermanen(e. ' (andle that is
alight gi)es effe(t to a burning flame only if it (ontinually melts and dissol)es. 3f the
(andle doesn6t melt, then the flame *ill die out. 3mpermanen(e -and dissolution1
o((urs in one dire(tion. This is the nature of all phenomena of this *orld. 'll
(onditional phenomena, (ontinuously arise and fade a*ay. The utensils *e use, the
(ars *e dri)e, the energies *e e>perien(e, they all dissol)e and fade a*ay. The
fading nature of phenomena is something that (an be seen during meditation
pra(ti(e.
To obser)e the fading a*ay of phenomena in meditation, a yogi must ha)e
(ontinuous mindfulness and sit (ontinuously for t*o to three hours at a time. Ghen
our pre(ision is a((urate and our mindfulness is (ontinuous, *e see impermanen(e
in all obje(ts from the moment they arise. 5stablishing (ontinuous mindfulness
to*ards an obje(t is li&e )ie*ing an obje(t *ith a magnifying glass. Ge begin to see
the intri(a(ies of all phenomena *hen our mindfulness is gal)anised *ith (lear
(omprehension and *e de)elop *isdom to see things as they really are. Ta&e a
pie(e of string for e>ample. 3t (onstitutes many indi)idual strands that are held
together, *hi(h gi)es the per(eption of a strong pie(e of string. Fet, if *e pull the
string apart, a strand at a time, *e see the many indi)idual strings that bring it
together. Similarly, a line of ants mo)ing along a straight line (ould appear li&e a
rod or a long obje(t from afar. Fet, our per(eption *ould undoubtedly (hange *hen
*e mo)e (loser and realise that the rod *as really a line of indi)idual ants.
Ghere there is (ontinuity, a per(eption of an entity is (reated. Ge don6t see its
indi)idual aspe(ts. 3f a yogi does not disse(t the indi)idual (omponents of
phenomena, it is diffi(ult to see impermanen(e. ' yogi must pro(eed along a
purified state of (ons(iousness -a (ons(iousness unrelated to the senses1 for a long
period of time to see the flu> of impermanen(e *ithin phenomena. 3n pra(ti(e, a
yogi *ill not dire(tly e>perien(e the truth of impermanen(e during the first or
se(ond )ipassan insight. The first stage of insight &no*ledge is nma4rOpa
pari((heda KLa, the &no*ledge dis(erning bet*een mental -nma1 and physi(al
-rOpa1 phenomena. The se(ond is pa((aya pariggaha KLa 4 the &no*ledge of
(ausality or &no*ledge of the la* of (ause and effe(t. During these stages, a yogi is
still finessing the foundation to e>perien(e deeper insights. 3t is only at the stage of
sammssana KLa that a yogi is really able to gain insight &no*ledge. Sammssana
KLa (an be translated as the &no*ledge of (omprehension of the three
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!A4 ipassan Fello*ship 5dition
(hara(teristi(s of mental and physi(al pro(esses2 impermanen(e, suffering and
non4self. 't this stage of insight &no*ledge, all intri(a(ies of phenomena are
re)ealed in a gross manner. ' yogi then pro(eeds to*ards an understanding of the
arising and passing a*ay of mental and physi(al phenomena.
The fourth insight &no*ledge gained in pra(ti(e is udayabbaya KLa 4 the
&no*ledge of arising and passing a*ay of mental and physi(al phenomena. The
mind begins to (learly see the momentary arising and passing a*ay of obje(tsE that
is, the )ery rapid beginning and ending of mental and physi(al phenomena.
Seeing impermanen(e during meditation ho*e)er, (an result in uneasiness. 3t is
(ommon for yogis to feel as if they are about to )omit or feel a (hurning sensation
in the stoma(h, *hen (onfronting impermanen(e or progressing to*ards its
(ontemplation during meditation. Simultaneously, it is natural to e>perien(e a
sense of fear *hen a yogi sees e)erything arising and passing a*ay *ithin ea(h
instant. :f (ourse, a yogi *ho pra(ti(es *ith a (lear determination to see an end to
samsra and rea(h the goal of nibbna *ill be instilled *ith a great sense of joy
*hen fa(ed *ith the truth of impermanen(e. Fet, seeing the transien(e of
e)erything that *as on(e per(ei)ed to be permanent is also a((ompanied by a deep
sense of sorro*. 3t is not un(ommon for yogis to (ry *hen they gain a true
understanding of the impermanent nature of phenomena. This is a )ery fearful
e>perien(e, as the )ery essen(e of our e>isten(e, our aspirations and e>perien(es
based on a per(eption of a self is (hallenged *hen all obje(ts are bro&en apart right
before our )ery o*n eyes.
:bser)ing impermanen(e in the perpetual )anishing of obje(ts and (ons(iousness
remo)es the *rong )ie* of permanen(e. 8y obser)ing the brea&ing up of obje(ts, a
yogi understands the unsatisfa(tory nature of impermanen(e. This is follo*ed by a
realisation that there is no refuge *ithin obje(ts and that impermanen(e is
frightful. The false )ie* that lasting satisfa(tion (ould be attained *ithin
impermanen(e is remo)ed. The illusion of an enduring self that (ould (ontrol the
passing a*ay of phenomena is also remo)ed along *ith the false per(eption that an
inherent essen(e is present in oneself, mind or matter. Thus, a yogi understands the
uni)ersality of impermanen(e, unsatisfa(toriness and the absen(e of a self. 't no
time (ould any obje(t ha)e e>isted *ithout the hallmar&s of (onditionality. ' right
)ie* da*ns *hen all obje(ts and e>pressions are )ie*ed through the triple aspe(ts
of impermanen(e, suffering and non4self.
' dire(t obser)ation of impermanen(e in all phenomena is an important transition
in a yogi6s life. 's yogis, *e begin to realise that our opinions (hange and that all
obje(ts upon *hi(h *e base our opinions also (hange. So *e pause before
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4!04 ipassan Fello*ship 5dition
formulating opinions and forming lasting per(eptions. 8y seeing the impermanen(e
in all phenomena, *e understand suffering, and that all pleasurable, unpleasant
and indifferent feelings are subje(t to (hange. Ge realise the suffering of our
e>isten(e and all that is around us. Fet, by understanding suffering (ompletely, *e
e>perien(e lasting happiness.
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4$/4 ipassan Fello*ship 5dition
Chater ) " Disill#sionment %Vir'g'n#assan'(
irgnupassi assasissam,ti si&&hati
irgnupassi passasissam,ti si&&hati
irga is the antidote to lust -rga1. Ghen a yogi begins to obser)e impermanen(e
during meditation, a yogi naturally sees the unsatisfa(tory nature of all (onditional
phenomena. Disillusionment is an aspe(t of the uni)ersal truth of suffering, *hi(h
is one of the three (hara(teristi(s of the physi(al and mental pro(esses prea(hed by
the 8uddha. Ghen a yogi obser)es the unsatisfa(tory nature of all phenomena in
this *orld, a yogi6s atta(hment or lust to*ards the *orld is substantially tempered.
Ghat *ere on(e personal preferen(es brea& up and fall apart before a yogi6s )ery
eyes. Ghat *as on(e material enri(hment suddenly be(omes a burden 4 a poisonP
't first, this feeling of disen(hantment to*ards the (onditioned *orld (ould be
)ery frightening. 3t is imperati)e that a yogi dis(usses the disillusionment
en(ountered in pra(ti(e *ith an e>perien(ed meditation master. :ther*ise, the
feeling of disillusionment (ould inhibit a yogi6s meditation progress, espe(ially
*hen a yogi begins to e>perien(e a sense of disen(hantment to*ards *hat *as
on(e pre(ious and real. 3t is also useful to listen to Dhamma (on(erning this stage of
de)elopment prior to e>perien(ing it in pra(ti(e.
For aeons, *e ha)e tra)elled through samsra, grasping and atta(hing to
(onditional phenomena. Ge ha)e de)eloped lust to*ards many obje(ts. For
in(al(ulable e>isten(es, *e ha)e li)ed *ith a deep4seated ignoran(e to*ards the
true nature of all impermanent phenomena in this *orld. So, habitually, our minds
tend to*ards praise, fame and material enri(hment. Thus, *hen *e see the
impermanen(e and brea&ing up of phenomena during meditation and e>perien(e
disillusionment at the unsatisfa(tory nature of the (onditioned *orld, *e undergo a
re)olutionary transition in our li)es as yogis and human beings.
&onronting disillusionment and suering in meditation !ractice
' yogi6s progression in this ssana mar&s a gradual mo)ement a*ay from a *rong
)ie*, *hi(h gi)es rise to atta(hment and lust to an endo*ment of (orre(t )ie*,
(hara(teriHed by a sense of disillusionment about the (onditioned e>isten(e in this
*orld. Mo)ing against the inertia is thus a )ery frightening and disen(hanting
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4$!4 ipassan Fello*ship 5dition
e>perien(e.
Shapes, (olours, form or (orporeality are *hat mostly (aptures and en(ourages our
atta(hment to*ards phenomena. Ge are blind to the true attributes of the obje(ts
*e see through our eyes. The per(eptions de)eloped through eye (ons(iousness are
*hat a(ti)ate our minds. 3t is be(ause of our atta(hment to*ards (orporeality
-rOpa1, that *e ha)e the operation of mental aspe(ts -nma1. Thus, the 8uddha
instru(ts yogis to start meditation on (orporeality and gradually mo)e to*ards an
understanding of the more subtle mental aspe(ts, although *e e>perien(e the
re)erse *hen the first )ipassan insight unfolds. During the first stage of )ipassan
insight, *e obser)e the mental aspe(ts *hi(h pre(ede or (ontrol matter.
'lthough npnasati meditation (an be pleasant *hen it is (ommen(ed,
pro(eeding along momentary (on(entration and de)eloping )ipassan insights to
(onfront the true nature of phenomena (an result in in(reased unpleasantness and
disillusionment during meditation pra(ti(e. Ne)ertheless, a yogi must patiently
endure these e>perien(es *ith a (lear resol)e to see and e>perien(e the truth of
Dhamma.
Ghen *e see all matter brea&ing apart during meditation, our magneti( attra(tion
to*ards them is signifi(antly lessened. This is repla(ed by a feeling of
disillusionment, (hara(teriHed by e>haustion, anger, irritation and fear. This is
parti(ularly the (ase *hen a yogi obser)es the arising and passing a*ay of
phenomena during the third stage of )ipassan insight 4sammssana KLa. During
the fourth stage of )ipassan insight -udyabbaya KLa1, *e see the rapid arising and
passing a*ay of phenomena. Thus the disen(hantment *e e>perien(e is
parti(ularly strong. Follo*ing this stage, a yogi is instilled *ith nibbidh KLa -the
&no*ledge gained through (ontemplating dispassion1. :n(e a yogi attains nibbidh
KLa, a yogi6s per(eption to*ards the *orld is one (hara(teriHed by an e)en deeper
sense of disen(hantment. Ne)ertheless, the endo*ment of right )ie* results in a
great sense of joy and a yogi progresses to*ards the first stage of enlightenment to
be(ome a sotpanna -a stream entrant1. The joy e>perien(ed by a yogi at this stage
is not a normal human e>perien(e. 3t is an unalloyed and inalienable e>perien(e,
*hi(h instils a yogi *ith a sense of )i(tory, ha)ing finally progressed to*ards an
in)aluable goal.
Understanding the truth o suering
' (omplete understanding of suffering brings it to an end. Thus, yogis *ho
e>perien(e disillusionment and see the unsatisfa(tory nature of phenomena during
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meditation, naturally tend their minds to*ards its (essation. To e>perien(e the
bliss of nibbna, the (essation of suffering, a yogi must first (onfront
disillusionment.
3n the Dhamma(a&&apa)attahana Sutta -SN Sa((a Samyutta1, the 8uddha e>plained
that birth, illness, old age, death, asso(iation *ith those you disli&e, the
disasso(iation *ith those you li&e, not obtaining *hat you *ish forE and simply
your atta(hment to the fi)e &handas (auses great suffering.
7nderstanding suffering is a truth that gi)es rise to lasting happiness. Ge oursel)es
are responsible for the suffering *e endure and also its (essation. 'lthough *e try
to blame our suffering on e>ternal (auses or on others, in reality, *e are totally
responsible for our o*n suffering. Suffering (an be obser)ed at any time. 3t is an
omnipresent truth. Ge (an see and understand it in our (ontemporaneous li)es. 's
human beings, this is made possible by our ability to dis(ern the (ause for the
arising of suffering. Ge import an J3J to e)erything *e see. Thus, *e (laim *hat *e
see as ours. To (laim and atta(h to things *hi(h are impermanent results in
suffering. Ge, oursel)es are therefore responsible for our suffering. Ghen *e
understand the truth of suffering through the de)elopment of )ipassan insights
ho*e)er, *e pause before pursuing materialisti( enri(hment. 3n this *ay, *e (an
redu(e the ;uantity of suffering that *e e>perien(e in our li)es.
7nderstanding the truth of suffering is an important transition in our li)es as yogis.
Ghen *e see this truth, *e lay do*n the burden of materialisti( enri(hment and
the pursuit of sensual pleasures. Ge surrender to the limits of our e>isten(e and the
true nature of phenomena. Ge also obser)e the (hanging nature of suffering
-)iparinma du&&ha1. Then *e stop (reating unne(essary and additional suffering.
Suffering is *hat in)o&es our faith in the 8uddha, the Dhamma and the Sangha. 3f
not for suffering, *e *ould not see& refuge in the noble triple gem. The suffering
(aused by the transien(e of all phenomena in this *orld dri)es us to see to its
(essation. Confronting suffering and seeing its true nature turns us to*ards a
realiHation of nibbna. Ghen *e progress along the path to*ards a realiHation of
the truth by de)eloping )ipassan insights, *e see suffering (ompletely and finally.
During meditation, *e obser)e the (hanging nature of suffering that arises and ho*
it is (aused due to the impermanent nature of this *orld.
Ghen suffering is (ontinuously obser)ed during meditation and in our daily li)es,
*e realiHe that it is a uni)ersal truth that is not uni;ue to one person. 3t is a truth
underlying all e>isten(e. :n(e suffering is (onfronted (ompletely, you be(ome
resilient and *ill not be fa(ed by the disappointments in this *orld. Ghen you
(onfront the truth of suffering during meditation, you &no* the *orld as it is.
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3t is only a yogi *ho sees the truth of impermanen(e during meditation that (an
understand the truth of suffering. 3f a yogi sees the brea&ing up of obje(ts, the
fading a*ay and separation of phenomena and their transien(e, that yogi *ill
understand the truth of suffering. The &no*ledge of suffering (an only be gained if
a yogi (onfronts the fading nature of all phenomena.
Ghen *e de)elop )ipassan insights during meditation, at ea(h transition to*ards
the de)elopment of a deeper insight, *e e>perien(e enormous suffering or pain.
This is ho* the Dhamma unfolds in pra(ti(e. So the instru(tions are for yogis to
(onfront the suffering, endure it and to de)elop the strength to finally and
(ompletely see its (essation. 8y being mindful of all mental and physi(al suffering,
*e de)elop a resistan(e to*ards it. 's *e de)elop this enduran(e and understand
the truth of suffering (ompletely and finally, *e (an see its (essation.
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Chater * " Cessation %+irodh'n#assan'(
Nirodhnupassi assasissam,ti si&&hati
Nirodhnupassi passasissam,ti si&&hati
Nirodhnupassan in)ol)es a (ontemplation of the (essation of phenomena. @a)ing
understood the unsatisfa(tory nature of phenomena during meditation, a yogi
(ontemplates upon the (essation of all (onditioned e>isten(e. ' yogi *ill arri)e at
this stage in pra(ti(e, after seeing the instant arising and passing a*ay of all
phenomena. 't this stage of meditation, a yogi *ill obser)e the gradual fading a*ay
of the breath and also see the many breaths that (ompose an in4breath and an out4
breath and the brea&ing up of the breath into (omponent parts. Thus, the (on(ept
of a 6breath entity6 is dismantled.
't this stage, the mind only fo(uses on endings of all phenomena. '*areness
per(ei)es nothing, but (essation e)ery*here it (omes to rest. 's insight into
(essation matures, a neutral feeling, e;uanimity, begins to predominate a yogi6s
mind and body. The yogi6s mind (an rest, *hilst obser)ing the (essation of all
mental and physi(al pro(esses. ' yogi *ill see thoughts brea&ing apart and obser)e
the indi)idual and independent thoughts (omprising a (hain of thought. @a)ing
seen this, a yogi *ill no longer be (on(erned *hen thoughts arise during
meditation. +ains *ill also be seen in this *ay. Cenerally, our tenden(y is to get rid
of painful feelings that arise during meditation. 8ut, at this stage of meditation, a
yogi sees the (hanging and fading nature of pain. The (hanging nature of pain and
its indi)idual and separate manifestations (an also be )i)idly obser)ed. ' yogi thus
obser)es ho* there isn6t a single enduring pain that (ould be (lassified solely as a
JpainJ.
' yogi realiHes that the breath, thoughts and pains are all (olle(ti)e (ompositions.
Thus, their strength and for(e are redu(ed *hen their per(eption as entities is
bro&en do*n. Ghen a yogi (ontemplates on (essation, the fo(us is on the fading or
dissol)ing nature of phenomena. Through this (ontemplation, a yogi begins to
understand that all phenomena are beyond his or her (ontrol. This realiHation is
(ommonly follo*ed by a defeatist attitude, that life is not *hat it *as thought to be
and that there is no permanen(y in this *orld.
' yogi *ill realiHe the (ause of suffering and that mu(h of our suffering is self4
infli(ted and (ould be attributed to our mental (onstru(tions. Due to our
preferen(es, traditions or opinions, *e (hoose )arious mental states and material
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obje(ts. Thus, the suffering that follo*s is truly self4infli(ted. Due to addi(tion and
habit *e (ontinue to a(;uire and enjoy )arious things in our li)es. 8ut, *hen *e
;uestion our preferen(es, ha)ing understood the impermanent and unsatisfa(tory
nature of phenomena and their (essation, *e realiHe that our habits are
mis(on(ei)ed. Ghate)er *e (hoose or a(;uire, by its nature, it is subje(t to
(essation. This understanding enables us to pause and refle(t upon our habits and
(y(les of addi(tion.
Ghen *e see the (omponent parts and the many sub4a(ti)ities *ithin all
phenomena during ea(h passing moment in meditation, *e no longer dis(ern
things as good and badE or as bla(& and *hite. The liberation *e gain through a
(ontemplation of (essation is an internal manifestation. Ghen *e understand the
true nature of our e>isten(e and this *orld, our per(eption of all phenomena *ill
(hange. ' yogi *ho undergoes this transition *ill no longer rea(t to ad)ersities or
disappointments in life. Ghen the (essation of phenomena is obser)ed and
understood, a yogi progresses to*ards the first stage of enlightenment.
(on)sel *Anatt#nu!assan#+
:n(e a yogi (ontemplates nirodha, the (essation of mental and physi(al aspe(ts, it
is possible to understand the absen(e of an enduring identity 4 a self. Githout an
understanding of impermanen(e ho*e)er, it is diffi(ult to understand the notion of
non4self.
@abitually, *e (laim our eyes, ears, thoughts, per(eptions and feelings as ours. To
see the absen(e of a self or an entity re;uires deep penetration through )ipassan
insights. 3t is diffi(ult for us to )ie* pains, desires and feelings that arise *ithin us
as not being ours. :ur memories, (ons(iousness and mental proliferations are the
same. Ge simply (laim them as ours. 5)erything *e see gi)es rise to sensual desire
-&ma thanh1E a desire to li)e -bha)a thanh1 or to annihilate -)ibha)a thanh1.
This leads to disappointment. Ge belie)e that our bodies are *ithin our (ontrol and
that *e (an (hange their shape and appearan(e. Fet, at old age *e realiHe that our
bodies are beyond our (ontrol.
8efore obser)ing the absen(e of a self *ithin oursel)es, *e must a(&no*ledge and
obser)e ho* *e ha)e ta&en our per(eptions and memories as being ours. This is the
aim of meditation. During )ipassan meditation, our bodies be(ome the engine
rooms for a realiHation of non4self. Ge separate oursel)es from the four mental
aspe(ts of the &handas and realiHe the absen(e of a self in them. Gith (ontinuous
mindfulness on the primary obje(t -*hether it is the breath, thoughts or
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per(eptions1, *e see the separation bet*een the obje(t and the noting mind and
the (onta(t bet*een the t*o. 3f *e hear a sound, *e must obser)e the (onta(t
bet*een the noting mind and the sound, *hi(h then be(omes the primary obje(t. '
yogi must (learly dis(ern the (onta(t bet*een the noting mind -the subje(t1 and
the internal or e>ternal obje(t. Similarly, to understand the absen(e of a self in our
eyes, ears, nose and tongue, *e must separately obser)e the noting (ons(iousness
and its (onta(t *ith the e>ternal obje(t through the si> senses. This is *hat is
obser)ed and understood during the first )ipassan insight -nma rOpa pari((heda
KLa1. Ge obser)e the (onta(t bet*een matter and the mental formations that
pre(ede it.
During npnasati meditation, *e (learly note the operation bet*een the breath
-the obje(t1 and the noting mind -the subje(t1. 5>perien(ing the (onta(t and
atta(hing to it *ithout seeing the separation bet*een the obje(t and the subje(t,
lea)es us *ith the per(eption of a self. 8e(ause *e import an J3J to the e>perien(es
gained through our (onta(t *ith sense impingements, *e perpetuate a false notion
of a self. 3f *e simply obser)e the pro(ess bet*een the noting mind and the breath,
*e understand the operation bet*een mind and matter. Thus, *hen *e rea(h the
se(ond )ipassan insight4 pa((aya parigahha KLa, *e realiHe ho* the mind notes
be(ause an obje(t e>ists. Githout an obje(t, the mind *ill not be a(ti)ated. Thus, *e
see the (ausality bet*een mind and matter. 5a(h time *e obser)e mind and matter,
*e must as(ertain the (ause for the arising of mental and physi(al phenomena. Ge
must (learly understand ho* mental aspe(ts (ause the arising of matter. 3n this
*ay, a yogi realiHes that be(ause of nma -mental aspe(ts1, rOpa -matter1 (an be
formed and )i(e )ersa. Similarly, rOpa (an be (aused by rOpaE and nma (an be
(aused by nma.
Cenerally, *e see the (oarse aspe(t of the in4breath and the out4breath. 8ut, before
the (oarse se(tion -the middle of the breath1 there is a beginning, *hi(h is subtle.
The end of the breath is also subtle. +rior to the inhalation of the in4breath, there is
the mental aspe(t 4 the intention to inhale. Gith (ontinuous mindfulness, *e see
the intention to breathe, the beginning of the breath, the (oarseness in the middle
and the subtle phasing out at the end. 3n this *ay, *e obser)e the operation of
mental and physi(al aspe(ts and the (onta(t bet*een them during npnasati
meditation.
8y understanding that mental and physi(al aspe(ts operate separately, a yogi
realiHes the absen(e of an enduring personality. ' yogi *ill no longer see& refuge in
material or mental obje(ts and *ill realiHe that they are simply (aused by one and
the other. 3n this independent a(ti)ity of mind and matter, a self is not present.
7nderstanding the (ausality of mind and matter is essential before progressing
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to*ards the third )ipassan insight 4 sammssana KLa, the stage *here a yogi sees
the instant arising and passing a*ay of physi(al and mental formations. Githout
understanding the operation of mind and matter and the (ausality in their
operation, a yogi *ill not embra(e the impermanen(e re)ealed during the third
)ipassan insight and *ill reje(t *hat is being dire(tly obser)ed. This is be(ause of
our deep4seated and ingrained per(eption of an enduring identity. Similarly, it is
essential for yogis to not (laim any de)elopments during meditation as theirs, for
this *ould result in a further perpetuation of a self and may be(ome an obsta(le in
their pra(ti(e. 3f a yogi (an mindfully obser)e the mental and physi(al pro(esses as
an intera(tion of mind and matter and de)elop a notion of non4self, both during
meditation and in daily a(ti)ities, it *ould not be diffi(ult to a((ept the absen(e of a
self in pra(ti(e.
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Chater , " &bandoning de-ilements to e.erience liberation
%Patinissagg'n#assan'(
+atinissaggnupassi assasissam,ti si&&hati
+atinissaggnupassi passasissam,ti si&&hati
Ghen the truth of Dhamma unfolds through an understanding of non4self, yogis
eradi(ate all defilements -&ilesas1 that are *ithin their stream of (ons(iousness. 't
this stage, yogis a((ept the true nature of all mental and physi(al pro(esses and
gi)e up all atta(hments. 3n the 9npnasati sutta, this pro(ess is referred to as
patinissaggnupassan. This is a pro(ess of internal transformation, (hara(terised
by an irre)ersible understanding of the true nature of phenomena as impermanent,
unsatisfa(tory and de)oid of a self. 3t is this per(eption *hi(h mar&s the differen(e
bet*een an enlightened and an unenlightened being. From the e>terior, it is
diffi(ult to dis(ern the differen(e. 8ut, internally, enlightened beings remain
neutral in all material and mental transa(tions, ha)ing realised the (onditionality
of mind and matter.
3n all our mental and physi(al a(ti)ities, *e gi)e up something to gain something
else. This is ho* our mental and physi(al transa(tions and pro(esses operate.
3magine you are *at(hing a mo)ie. 3f *e ta&e our attention a*ay from the )isual
presentation to the musi( that is introdu(ed into a s(ene, as our fo(us shifts from
the eye to the ear, priority is gi)en to the hearing that is o((urring in the ear4
(ons(iousness and the eye4(ons(iousness *ill be shut out. Thus, *e gi)e up the
(ons(iousness gained through our eyes by (laiming ear4(ons(iousness. Ge fail to
obser)e this shift be(ause *e are not mindful and are immersed in the proje(tions
on the s(reen and the a((ompanying sounds. 't the end of the mo)ie, our
per(eption is that *e *at(hed the *hole mo)ie (olle(ti)ely throughout the time
that *e ha)e been seated. @o*e)er, in reality, *hat has o((urred is simply the
gi)ing up and re(laiming of sense impingements among all the si> fa(ulties *ithin
ea(h passing moment.
During meditation, *hen our mindfulness is (ontinuous, *e e>perien(e a
(ons(iousness, uninterrupted by the fi)e hindran(es. Ghen *e are mindful, *e do
not (lassify mental and physi(al formations as good or bad. Ge simply e>ert a
(hoi(eless a*areness. Sounds are obser)ed as soundsE pain is just painE thoughts are
just thoughts. Gith the sharpness of mindfulness *e dispose of our (lassifi(ations
of good and bad, a((umulated throughout our samsri( (y(les. The transition
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during enlightenment is thus an a*a&ening to the truth, a (hoi(eless and dire(t
obser)ation of the *orld as it is 4 an obser)ation de)oid of good and bad. Thus, *e
sa(rifi(e our preferen(es and ;ualitati)e assessments to e>perien(e the truth that
unfolds during meditation.
Githin ea(h moment that *e obser)e and note the in4breath and the out4breath,
defilements lose their spa(e of operation in our stream of (ons(iousness. Mental
formations *ill no longer affe(t us at the stage of patinissagnupassan as they are
not per(ei)ed through (on(eit, desire or self indulgen(e. Thus, *hen *e e>perien(e
)ipassan insights and obser)e the three hallmar&s of e>isten(e during meditation2
impermanen(e, suffering and non4self, *e gi)e up our atta(hments and (leanse our
(ons(iousness of defilements to embar& upon a (hariot to nibbna.
***.)ipassana.(om
en. Dhammaj,)a2 To*ards an 3nner +ea(e 4</4 ipassan Fello*ship 5dition