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 .l
NAMO TASSA BHAGAVATO ARAHATO
SAML{A-SAMBUDDHASSA
SUITLT]N-GU YIPASSANA MEDITATION
CENTRE
TEINGAI\IGYUN, YAI{GON
PHOI\IE - 565623

TOUCH
A}YARENESS
MINDTIILNESS

SUNLUN SAYADAW

Sunlun Sayadaw was so named because he

came from the cave monasteries of Sunlun
Village near Myi4gJian in middle Myanmar.
He was born in 1878 and was named U
Kpw Din. He was sent to a monastery
School but learned little. At the age of fifteen
he entered employment as an office boy in
district commissionet's office at Myingrran.
2 SUNLTIN SAYAI'AW

ttre mffiied Ma Shwe Yi of the same village'

At the age of thirty he resigned from his post
and returned to his native village to become
a farmer. He found that his ficlds prospered
while sther fields fai!€d. In 1919 there was
an epidemic. U Kyarq Din's fields were still
prospering. There is a belief amonq Bqqar
people that in one's worldty possesslons nse
rapidly thar one will die soon' Anxious
because of his rising prosperity, U Kyaw
Din
consulted an asfrologer. He was told that a
ttto-tegged being would soon leave his house'
This was tantamount to sayin-g that he would
die.
In great fear, U KYaw Din decided to
t"**ptittt one great act of chanty' He
e*ettti a pavilion in front of his house and
invited.people to meals for three days' On
the third day a certain mill clerk turned up
uninvited at the feast. He began to converse
about the practice of VipassTi Tq on
hearing these words,U Kyaw Din becale
St"tty affected. He could not sleep
that
 JACK KORNFIELI} 3

night. He felt he wanted

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

tlre hrnd as he drew wateq the touch his feet

on the grurnd as he walked. He tried to be
aware of touch in everyfhing he did. As he
tended his cattle he would sit under a trce
gd practice mindfulness of breathing. Dur_
ing the pracfice he began to see Llored
lights and geometrical patterns. He did not
Fry wlraf they were but felt that they were
the fiuit of practice. This greatly ancouragsd
him ad he began to practice more assidu_
qsly. With rnore i&nsive practicg.sensa-
ti@ wer€ sonnstimes intensely unpleasant
But &€y did not di;ter him. He believed ftrat
they were the fiiit of the practice and that
if he desired to win greater fruit he would
have to oyercorne and get beyond thern.
Therefore he generated more energy and
developed a more rigorous mindfirlness until
he orercame the unpleasant sensatiom and
pa$Gd beyond to the higher stages of the
practfoe.
Edeavoring in this zealous mrnm, U
Kyew Dirn at6ed the stage of sfrram entry,
 JACK KOBNFIE,TD 5

The
the fint taste of, nirrr"an4 in mid-1920'
*O rno"rft he won the second stage of
lit*tio"' In the third month he won the
il;t"gt. He asked permission of his wife
to let t irn b".u*t u rnonk; after much
resistance, the,wife agreed' But
even then
tl" .tf"A him to sow a final crop of peas
Gf.tt he left. U Kyaw Din set out for $e the
fields. But even as he was broadcasting
the
;tdt he felt the great urge to renounce
;tld S"*t"g hislade free,-he nlj ttre voke
mon-
up against a fiee, went to th"- village
;C and begged the monk there t:."T2,1
him; a novice in the order He nsxt befoor
practiced
nimsef. to the caves nearby and
;ll[.ttty, until in October, lg}A'he attained
m-n*i *ttge of freedom, amhatship' His
achievernentU.cu*" known among the monks
and manY came to test him' Though
h:
1a1
; illy literate man' his answers satisfied
often
even the most learned monks' Very
tnd CtugoO with his replies but when his
answers w€re checked against
the texts they
6 SUNTUN SAYADAW

found many important passages in the scrip-

q1w to support his statements. Many learned
monks from various parts of the world w€nt
to practice mindftrlness under hirn, including
one yery leamed monh the Nyaung Lunt
Safdaq who also became fully enlightsned
after intense practice. Sunlun Sayadaw per-
formed the act of leaving the UoOy
(parinirvana)t in WSZ.
Sunlun Sayadaw was an intrinsical$
honest man, laconic and precise in speech,
and possessed of great strength and deter-
mination. Photographs of hirn reveal a stur-
dily built man with a steady gaze, clear eyes,
'and a
firmly set jaw. One senses in these
photographs a quatiry of great courage, the
attribute of the huly enlightened rnan.
Cunently there are a number of medita-
tion masters teaching the practices of Sunlun
Sayadaw throughout Myanmar, and several
Sunlun centers can be found in and around
Yangon. One of the larges! the Sunlun
 JACK KORNF'IELD 7

Monastery of Thingangyun has two resider$

.sayadaw- U Tiloka and U Thonder-a' both
'senior
disciples of Sunlun' Only twenty
monla of so r.eside here, for the large
compound of cottages and halls" is more
otitttt O toward serving lay people' Group
sittings take place four and five times daily'
after a fiery and inspirational tatk by the
u
Sayadaw. You are lucky:to be-born a
human and even luckier to hear the Dharma'
Take advantage of this special opportuntq
to really p*ttitt, be diligent, ffid work hard
to win liberation-
The huge, minored hatl is often filled
with several hundred mediators of every
age. The sining$ can last two or more hours'
O*ing the first forff-five minutes the entire
ii
hall engaged in intensely practicing the
heavy breattring concentration exercise' On
the Sayadads instruction, the yogls then turn
to mindfulness of sensation in the @y,
continuing to sit motionless until the end of
a two-or three-hour Period'
8 ST'NLUN SAYADAW

Although the teache,rs of Sunlun Saladads

meditation recognize other ways of practice
as possible, they emphasize that theirs is the
cleares! most simple and direct path. They
would firid the natural method of Achaan
Chaa and Buddhadasa ttoo slow and indirect,
and criticize other techniques such as Mahasi
Sayaddw and Taungpulu Sayadaw as devel-
oping concentration through concepts but not
direct insight.
Special emphasis on inte,nse effort, con-
cenfrated on direct perception of sensation
(especially pain), is the key to Sunlun prac-
tice.. Walking into a hall full of heavily
breattring Sunlun meditators is like finding
oneself in the middle of a steam calliope.
This enormous effort made to concentrate
the mind by warching heavy breathing is
then deepened in insight practice while
sitting rigid, motionless, fully experienctng
the pains of the body. The use of sensation
especially pain, is what most characterizes
Sunlun practice. It is sfiongly goal-oriented,
 JACK KORNFIELD 9

directing total effort in each sitting b &c

devetopment of concentration and insighl
that will lead to nirvana liberation. There is
emphasis on long motionless sitting While
practicing as a monk at the Sunlun center,
I was given a beautiful set of Myanmar
beads- The devout lay supporter offered thenr
to me along with the fervent wish ttnt I
might soon be sitting an night withfft
moving and thereby sooner realize nirvana
Total eflort to overcome pain and distrac-
tion is the way of Sunlun Sayadaw. The
power of the concentated heavy breathing
and the pain -that follows ii suitable for
overcoming many of the hindrances drat
normally disfiact a meditator. No matter how
sleepy you feel a,session ofhard breathing
concenfiating only on sensations atthe ttostrilS
will wake you right up. The technique is
qually valuable for quieting an agitated,
distacted mind, for in the face of tlie
enormous effort in hard breathing rmst
thoughts are blasted away like blouds befme
10 SUNLUN SAVADAW

a wind.
Sunlun practice clears the mind of slbepi-
neis and distraction, leaving the meditator
clear and'concentated. Further mindfirlness
of pain and changing sensations strengthens
the mindful, observing qualrty of rnind. In
a short time with this practice one may
experience the power ofa calm, concentrated
mind which, whetr applied to observing the
mind-body proc€ss, leads to clear insight,
wisdonr, and liberation.
This Sunlun center of Thingangyun is
very receptive to Western meditators. Here
as elsewhere in Myanmar, thehospitality and
support for visiting yogis'is overwhelming.
Although the Sayadaws do not speak En-
glish, there are a number of articulate and
fluent'English speaking disciples who me
able to translate for visitors. The Sayadaw
are available for questions but the emphasis
is primarily on strong sustained practice, the
on$ way really to answer Dharma doubts-
 1l

The fotlowing chapter is a talk given in

Yangon several years ago by one of the chtd
teaehing disciples of Sunlm Sayadaw.

The Yogi and Insight Meditation

as taughlt by Sanlan Sayadaw

I propose to take practical approach to

meditation for you this evening. I shall
consider the matter frorn the point of view
of the yogi, his propensities and inclinations,
his encounters with the problems and dif-
ficulties ofexeiution, his small concerns and
clingings, and his subtle self-deceptions.
While doing this I shall attempt to weave
in the teachings of the Sunlun Sayadaw on
the practice of Vipassana to illustrate my
points.
The first essential equipment of the yogi
is a concentrated mind. For only a concen-
fiated ininO is a cleansed mind. And only
12 rHE Yocr AND rNsrcFr B#*IHIIqN

the mind which is cleansed of the five

elements of sensual lust, ill will, sfofh,
agitation, and doubt can- function piopriy 1o
ralizn Vipassana insig[1.
For tlre initiatinn of the cleansing procass,
the normal, everyday mind requires aB ofujec1
to grasp, This object can be one of two fipes:
externel to the corporeal-mental s,ysfem of
the yogr or belonging to it. Those ohjects
which are cxternal to the yogi belong to flre
environment such as color discs, colpses, or
the food which he ests daily. Those objects
which belong to the corporeal-mental orga-
nization of the yogi are his body and his
thougbts. Any of these can be taken 0s an
object of meditation to eshblish concen-tra-
tion.
' For example, color discs pan hp pm-
ployed. The yogi takee, let uq flfly, fl pCIlafpd
disc or spot and pla*ca rt at an flppfgprlats
distance, about thre€ yards. Hp qit€ dorryR
with legs crossed undsr him, fases fhe disp,
and holding thE bsdy grect he gazps on thp
 JACK KOBHFIIruD 13

disc with ey-an spenpd neither too wide nor

too narrow He lgffi hiq mind dwell with
earnestness on the diss in qrdsr to gain fxity
of mind. He dop,s thie untjl at last' even with
closed eyes, hs pcnepiveq E mental reflex
image of the dise, This iq fhe a*quired sign
or image. As he cqnfinusq ts direet attcntion
to this image thsre may Enee a elearsr
counter-image. This pountgr-irnags appears
together with the concenfrated mend. If he
wills to see it far; he sees it frr. If hs wills
to see it near, to the left, to the right, within,
without, above, and below, he sees it aesord-
ingly. After acquiring the counter-image, the
yogl protects it with reverence
th.ough
FqnqtsBf Fadsavor Thereby he aoquireq fa-
eiliF iA ttr Fmsfipe, aud after due pncfiee
[e gains hieh artd eoilrolled concep.tratiqn;
Fixsd mpdlHfign shsgrptisn follows- These
9xFtris8$ FPB Froduse eU qtp,gp€ of fixed
me.difnti,F
I-iks-r6rise hF pen Fp.pfigF tk enrth elp'
rnpnt m*dikfisn, thp trlnFr medihtisn' thg
14 THE YoGI AND INSIGHT MEDITKTIoN

fire meditation, ild so on. One of the

benefits acquired through the ardent practice
of the earth meditation is that a man,
acquiring supernarmal power, is able to walk
on water just as on earth. If he gains
supernormal power through the practice of
the water meditation he can bring down rain
or cause water to gush from his body. If he
gains supernormal power through the prac-
tice of the fne meditation he is able to
produce smoke and flame. But somehow it
is not possible easily to acquire these powers
in our day. Sunlun Sayadaw once said that
the times were no more opportune. One
might be able to gain absorption level con-
ceirtration through such practices, but the
supernormal trenefits of the practices can
hardly be acquired. l,et us say that one
practices the earlh elanent exercise. He
gains mastery of the stgns. Let us say he
goes to a pond and, seating himself near if
he arouses in himself the elemenls of the
earth meditation looking upon the
Qen
 JACr{ KORnn'rELD 15

waters of the pond he endeavors to turn thein

into earth so that he may walk upon them.
He will find at the most that the water
thickens to a slushy earth which cannot
uphold his feet when he attempts to walk
upon it Perhaps yogis in ofter countries
have done better but I balieve it may be taken
as general rule that the acquisition of the
tohl benefits of the element and color
exercises are difficult to achieve in our time.
Another set of objecb of meditation can
be the loafhsome ones, the corpses, or death.
These exercises are not without their rish
as may be recounted in an anecdote of ttre "

Sunlun Sayadaw and a monk. The monk was

in the habit of crossing the creek which
separated the monastery from the burial
grounds, to meditate on'corpses. One monF
ing the Sunlun Sayadaw met him as he was
setting out to medihte for the day. The
Sunlun Sayadaw smiled at him and said:'
'lThe anapana breathing exercise is free of
dangen". The monk did not act on the
16 THd, YOGT AIYD INSIGAT MEDITtrI'ION

suggestion, but continued in the practice of

gazing on corpses. One evening he returned
to his cell" As he opened the door and looked
inside he gave a yell of terror. He had seen
a corpse tying on the threshold. Actually that
corpse was only the acquired image of his
object of meditation. When the Sunlun
Sayadaw heard the story he srniled and said:
"Meditatio$ on breath is free of dangers."
Meditation may be practiced through the
anelysis €f the four slements. The essence
of earth is the nature of hardness, sfrength,
thickness immobility, security, and support-
ing. The essence of water ii the nature of
oozing humidity, fluidity, fiickling perme-
atiorg increasing, and flowing cohesion. The
essence of fire is the nature of heating,
warrrth, evaporation, maturing, consunin&
and grasping. The essenee of air is the natur€
of supporting, coldness, ingress and e$€ss,
easy movemen! reaching low, and grasping,
The yogi Sasps the elements b;iefly and in
detail through consideration and reflection.
 JACK KORNFIELD 11

But rs will be noticed through a recounting

of the essential natures of the four elements'
they are difficult to distinguish within the
bodf they are hard to qas" directly; they
havl to be approached through indirection,
through the repetition by word of mouth of
the eslential characteristics and a forcing of
understanding of their natures- This under-
standing normally takes place fnst in the
realm of conceps. And a yogi who arrives
at such an unders{anding is often led too
much to believe for himself that this is the
peak requirement of the practice. This is no
to., of course. The undershnding that is
required is not of the elements as they are
made for us but of the elements as they are
in their essentiality, as thet are in them-
selves. And this, their nature, is beyond the
realm of concept and logical thought'
The postures of the bodY can be good
subjects leading to the pmper establishment
of concentration. The yogi attempts to be
mindflrl of going; ttrnnding sitting, lying'
 18 TIIE YOGI AND INSIGITT MEDITATION

bending stretching eating drinking, chew-

ing savoring defecatiog, und urinating. The
postures are dymamig the going-on of the
process is unmistakable, and when the
postures are really gasped for what they are,
the mind can be ceinsidered to be pretty well
cleansed. However, the yogi shoufd consider
whether the postures serye better as the
primary objcct of meditation or as a second-
ary one to be taken up in those moments
of comparative relaxation when the primary
object is being sel aside for a while.
All of the methods mentioned are tradi-
tional Buddhist objects of meditation. They
are all contained either in the list of forty
subjects for concentration or in the Great
Discourse on,4wmeness (Maha Satipatthana
Sutta), most of them in both. They all lead
the,yogi toward the establishment of .onon-
hation, some more, some less. The yogt may
legitimately employ them to gain the con,
cenhation he needs. But perhaps it would be
a wise approach for the yoii to *rk ;;
 JACK KORNTTELD 19

employ and practice that exercise which will

teaA him all the way to the final goal he
seeks. That :goal is liberating Vipassan-a
insight knowledge.
Now, there are two forms of the practice
of mental culfure. These are known as
'Samatha, or concentration practice, and
Vipassana, or insight practice- Samalha lea{s
to calm and tanquihty and Vipassana leads
to intuitive knowledge of the true nature of
phenomena and consequent liberation'
Samatha is concerned with the universe as
it is for us; Vipassana is concerned with the
universe'as it is in itself. Since the realm
of Samatha is the universe as it is for us,
the objects of meditation which lead to
Samatha are accordingty those objects which
we have made for ourselves. The thought of
the loathsomeness is something we have
brotght up in ourselves. The stability of
efftht the cohesion of wdtel, the mattring
of fire, the interception of air are qualities
of the four elements which have been con-
ng Tfif Yocr AND rNsrcnr narnrmmofi
by us to help us in grasping
*i.biifuelized
th€m,, Even the thought of watking ir the
fttii of walking the thought of Uending in
tre ftet of bending, the thought of touc[ir-rg
in fre ftct of touching are ideas which wi
lnrn crccted in our minds so that we can
bffi get at the actualities, the postures as
ftry ate. But whatiever makes the universe
fbr us leads tro Samatha; whatever'artifact
*t oongtuct, whalever ide4 image, thought,
Or c0nc€pt we create leads to Sariatha- There
ir nothing urrong in Samatha in itself. The
practicc of Samatha is legitimate; there are
msny reasons why it should wen be recom-
mendd. But concentration is not insight.
firerefore he who would gather the ftiits of
concentration rnsy practice concentntion,
but he urho deekw to gather the ftriB of
insight will haw b prrctiao insight, This ha
will have to do rooffir 0r hbr, either sfter
the practicc of csrsentration or directly by
selecting an enrercbe urhieh re$ him at once
on the high rd to inrlght Whether he
 tAck kunfirlEtD 2l
u'islies to ptactlce coneetrft'otion now only to
rwtteh to VtpasSatr* ldtef, 0r eltcrnatively to
tnke up tfue-pactlcu rf Vlparsana imrnedi-
st€ly, is a tn*fter Uf g;fstinal ehoice. And I
a$ I prdettflon€f 8f Viptsstnl should not be
too eager to ptufipt htnr 0n that choice.
nMsn does whet
Sunlutr Snyudow ofie€ seid:
he liker todo, and the doing of what he likes
docE not bother hirn.n

. Qpcstions arise: If we'normal$ conceF

iirltizc the four elernents to grasp thenl if
we commonly make thoughm about walking,
bending, and touching to help ts get at them
better, if our minds are ever so prone to
create irnagls and ideas, can we possibly
attempt to gefi at pocesses as they'are in
themselvcg? 'Ig it not necessary that we
handle the prueetoes with the gloves of
conqto snd ldeaa? This is thc Etswer: If
tt wre true ftat lt is neeessary to handlelhe
pf0eg$ses wittr ttre gloves of concepts and
theughtg, thet proeesses e[n nsvcr be got at
diruely, thcn there eould be no path to
22 THE YOGI AI{D INSIGE.I MEDTTArION

freedom and no liberating knowledge. But

because it is possible to get at processes
directly as they are in themselves there is
Vipassana and the winning of inhritive lib-
erating, knowledge.
Let us take an exercise, awareness of in-
breathing and out breathing. It is saiti to be
a suitable exercise for all types of person-
alitie* If a man practices mindfulness of
respiration, he attains the peaceful life. He
cause evil and unwholesome states to be
o-vercome. His body and minddo notfemble.
He fulfills the four-foundations of mindfut-
nes"s2 and the seven enlightenment factof
and realizes wisdom and freedom. Mindful-
ness of breathing was practiced by the
Buddha. Furthermore, watching the breath is
said to be unadulterated, nct requiring any
addition to make it complete.
This exercise may be practiced in the
simple concentration (Samatha) way or
performed so as to realize insight (Vip4ssana).
 JACK KORNFTELD 23

Breathe in and out. As the breath goes in

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

nowhere else than at the point of toueh. This

iE true also for the fourth method. Breath
in and out. Fix the mind on the point of
touch of breath. Be aware of the touph. Do
not counf do not know the degree of lengfft,
do not follow the breath in and oUt.
Of these four merhods sf miadfufngqq of
breathing, ttre fint three are sirnBlp coqpgn-
tation-gpe exercises whils thp ftUffh ie Sn
insight exercise. In the firet $gffi, $pfp
is counting. Numbers arc poncFpfq. :In thi
'second method, the form of
fhd hfgn+n iq
noted. Form is an image. In SS thlsd
nnsthod, the going in and sut qf ftrp. hfpot[
is noted, This is achieved throush thp sre-
Sion ofan idea Concepb, imsgps, nnC idpq$
b*long to the universe as it ie m Ug nnd
therpfore qrCI concemed with Semnthr. Odt
the fourfh method, where the toueh Elgne it
taken in rJq hffeness, performs
ths inqight
FF4sflpp. Y€J wsn this practico ean"b€
witr sonssntrarion. If instead of
adqlfpFnfpd
btng Otnrs sf *e faush in its bare actualfty,
 JACK KORNAELD ?5

if instead of guarding this awareness with

mindfulness, the yogi makes a mental note
of ig then for that moment he has slipped
into the old habit of forming a concept or
an idea and practices Samatha inslead of the
intended ViPassana
Mcntal noting tends to take placc et a
much slower pace than the actual proccsses
of phenomena. Thus, instead of being able
to Lkt thise processes as they are, it tends
to keep shpping into a past where the
processes are reconstructed by an intervening
reasoning mind' To be able to keep up with
the natuial processes the yogi need only be
mindful. fnis is not difficult to perform' The
initial requiremont is awareness' Be awaxe
of the toush or sggsatisn, Then ward wtd
walah il.tis wsrenass vith mtrffilness' When
thp srvarsnesg is guerded with mindfu$per,
thspshtt ars ltrkcd ouq thsy esnnst isfiildp'
Ns pnpstr$niff is gftred fw the fermstiss
sf soneepte, i'mEges' q.id€S, Thercby $e
Frq$es$s ors gS ot diresry in &e rcrY
n
26 THE YoGI AND INSIGHT MEDITATIoN

moment of occurrence, as they are in them-

selyes without the distortioo oithought This
is true insight practice.
Thoughts always tend to inFude,. Ideas
and images stand just beyond the threshold,
ready to' enter at the least weakening of
mindfirlness. The only way to keep up with
the processes, to be mindful of them, is to
exercise vigilance through a rigor of effort.-
That is *fty tr a mofio the Strnlun Sayadaw
said:''"Be rigorousty mindful of the aware-
ness of touch."
He emphasized rigorousness as an essen-
tial element because he understood the yogi.
The yoqi is much inclined to sit loosely and
to meditate in a relaxed leisurely way. He
tends to be reflective nnd considerate. Re-
flective in the sense of reflecting and think-
ini about the task to be done -rather than
doing it. Considerate in the sense of sym-
pathizing with himseg taking great care to
see that the is neither overexerted nor hurt.
The yogi has great love for himself and
 JACK KORNFMLD 27

therefore prefers to let his thoughts nrn away

with him, to drift rather than to pull himself-
together. To pull himself together needs
exertion and that is anathema to the yogi.
That is why when he is told to breathe harder
he"is ready to quote chapter and verse to
prove that he does not need to exert himself.
Perhaps he takes a few linesrfrom the fhmous
meditation manual, the Wsuddhi Magga, tmd
says: "The yogi should not essay too sfienu-
ously. If he essays too strenuously he will
become restless."
This statement is tme. The yogi who
essays too strenuously will become restless.
But why does he beeome restless? It is
because instead of being mindful of touch
or sensation the yogi has his mind on the
effort he' is making. The effort should not
be allowed to Craw the attention away from
the object of meditation. To keep the atten-
tion on the object and yet to generate effort"
the yogi should first make sure that the
attention is fixed on the object. When the
28 THE YOGI \I{D INSIGET MEDITATION

object has been Sasped with fult awareness

and this awareness and this awareness
gparded with mindfulness, the yogi should
step up the effort. When he proceeds in this
manner, hewill find that ttae generated effort
seryes to fix the attention more on the oliect
instead of distracting it away into the effort
itself, Furthermore, a greater intentness of
the mind will have bsen develo,ped by the
increased ef,tort.
The ftrll text of the abo've quotation from
the Yisuddhi Magga in fact reads thus:
He, the Yogi, should be nindful and
should not let the mind be distracted. He
shoilld not essay too strenuously nor too
taaly, If he essays too laxly he will fall
into rigidity and torpor If he essays too
strcnuously he will become restless'
This means then that the effort should be
just enough fo. the purpose of mindfulness
unO tno*tedge. But how much is enoughJ
I think it was William Blake who said this:
"One never knows what is enough until one
 JACK KORNITIELD 29

knows what is more than enough." And i

measure of what is enough may perhaps be
supplied by the words of the Buddha when
he spoke on how a monk should endeavor-
Monla, if his turban or hair were on fire
he would rnake an intense desirc, efort,
endew ot exerti on struggle, mindfulnes s,
and attentiveness to extinguish the firc'
Evth so, an intense desirc, ffirt, en-
desvor, exertion, struggle, mindfulness,
and attentiveness is to be made by him
so as to give uP every evil and wrong
state.
Because he knew how much, effort was
required, because he was familiar with the
propensity to slackness on the part of the
yogi, the Sunlun Sayadaw instructed: "Be
rigorously mindful." To be mindful rigor'
'ously is to mobilize all of ong's rssources'
to grasp the processes as they are without
thinking .or reflecting. Rigorousness salls
forth the element of energ] or right effort-
Another inclination of the yogi .is to
 J.

30 TgE YOGI AND INSIGHTMEDITATION

fidget. He likes to scratch,' to shift, oq if he

is breathing, he likes to stop, then start and
stop again. These are signs of distracfion.
These indicate tllat mindfirlness has not been
thoroughty established. To remind the yogi
that the distraction is to be avoided and the
agitation stilled, Sunlun Sayadaw instructed:
"Do not scratch when itched, nor shift when
cramped, nor pause when tired.'Ile required
the yogi who feels the itch,-'cramp, of
tiredness to breathe harder if he is breathing
or to plunge the mind deeper into the
sensationif he is watching the sensation, and
therety, with increased attention to the
performance of the tash to develop more
intense mindfulness. The Wsaddhi Magga
meditation manual says that by geuing up
and so'disturbing the posture, the meditator
has io siart the meditation anew. The yogi
who sits down to mediate, then an hour iatir
gets up to walk away the sensations of
sitting then another how later sits down
to think away the sensations of walking
 JACK KORI\IFTELD 3I
keeps disturbing the posfure. Whatever sen-
sation arises in the sitting posture has to be
watched in the sitting irosture untit it has
phased itselfout. Whatever sensation arises
in the standing "posture has to be watdhed
in the standing posture until it has phased
itself out.
Remaining still with atteirtion riveted to
the awareness of touch or sensation calls
forth the element of mindfulhess. It is the
essential element in practice, right mindful-
ness.
There is a third behavior characteristic of
the yogi. After the lower hindrances have
been removed, lights, colors, and geometrical
pattefns appear to the yogi. On the orre hand,
there is,the fascination of the ycgi for these
things which have never appeared to him
like this before. On the other hand, these
tighn, colors, and patterns arc atfactive
Because of'these two fo.rces, the yogr begins
to turn his attention to the lighe and pafferns,
he gazes on them, he dwells in them. And
32 TEE YOGI AND INSIGIIT MEDITATION

with this turning away from the object of

meditation, he abandons his original pur--
poe. ,
kr like manner, after a period of practice"
when the yogi has cleansed his mind lome-
wha! he will begin to experience a measur€
of calm and tranquility- Since he has never
before expbrienced such peace of rnind he
thinks that tlris is the best fruit of the
practice. Because of this appreciation of the
Lxperience and because the measure of calm
*d fuoqoilrtyattained is -attractive in itselt
the yogi begins to dwell in itrto savor the
calmness to the full. He likes to sink in the
sense of peace and hates to, Put forth the
necessary-effort to get back again onto the
right puih. Suolun Sayadaw illustrated this
*ittt u local simile. Myingyan River beach
is a stretch of sand a mile wide' A traveler
to the river finds the sand exceedingly hot
beneath his feet unfler the ragrng noonday
sun. On.the waY he comes to a tree' He
deriides to rest in its shade for a moment'
 JACK KORI\TFTELD 33

But when that moment has passed he finds

that he cannot urge himself get up to move
out of that cool shade into the heat which
rages above and beneath him. So he con-
tinues to dwell in the shade- But wlll this
ever help him to reach the riverside? The
destination can be reached only if he steps
out again intorthe heat and ilrges his @y
forward. That is why the mediation masters
warn the yog! not to let himself be dgwn
by the minor calm and tranquility he finds
along the way. There was once a yogi who
habitual$ drifted into this area of tranquility
and would not budge out of it- The Sunlun
Sayadaw said of him: "This man keeps
lifting up the tail and patting the behind of
thp little iguana he has caught.n I hope the
distinguished yogis will not be satisfied with
a mere iguana.
With a further increase in the clarity and
puiity of the mind the yogi sometimes
becomes more perceptive to extrasensual
things. It is not the true divine sight and
34 THE YOGI AND INSIGHT MEDTTATION .

divine hearing that he attains but it is a

power somewhat similar to these- Because
of thiS power the yogr can see what others
cannot see; he can hear what others cannot
hear. Peopie come to consult him and hi1
predictions come true. He becomes a sort of
ittum*. Thus has he degenerated from a
Vipassana yogi to a shaman. But after toT'
time, as the elistractions of the new vocatton
grow more varied and the practice of medi-
tation becomes less intense, the answers turn
out to be less and less accurate, and gradu-
ally the clients go awayr neYer to return' The
yoli i. left with an intemtpted practice'
Many are the occasions in which the yogi
indulges in self-deception- Though he shoyld
practice intensive$, he deceives himself that
the goal of liberation can be ,won in I
leisurety manner. Though he should sit 1i11,
he deceives'himself that a slight shift or
movement cau do ns harm. Perhaps he is
nght for the initial crude moments of the^
practice but for the peat in gach phase of
 JACK KORI\IFTE,LD 35

practice the smallest wavering of mindful-

n r, ,un bring down the stmcture of medi'
up
tation.and the edifice will need to be set
again. Since he can deceive himself
i" tht::
can
inattgrs of the body, how much more so
he do it in the subtle mental matters? -A
,oot g inclination for the yogt T to ]ake-the
not Jigns of progress on the p49 to-b" signs
indicating the higher stages' For instance'
unpteasa* sensatiol can snap abrupt$' For
one moment there'is the intense unpleasan!-
ness of the sensation' the next mornent is
it
gone, snuffed out, and in -its ql1ce there is
yogi
; d*.p sense of catm and quiet' The post-
often likes to believe that this is the
mental functioning of the enljghtenment
one
knowledge. And he notches for himself
stage of the four enlightene! la8es'
This wrong assignment of the phases of
- practice can-be made also.becaus'e the
meditation master himsetf is not $oloughly
instruc-
versed in such matters or because his
not
tions and the teachings in the books are
36 . THE YOGI AI{D INSTGHT
MEDITATION

understood well. However it is, the yogi likes

to classi$ himself as having attained at least
one or two of the enlightenment stages. And
with this thought in mind he goes about
seeking confirmation of his belief. And woe
to the meditation master who, however
gently and indirectly, makes his failings
known to him. Sunlun Sayadaw would never
pass judgment on anyone, whether or not
that yogi had really attained the said phase
<ir sage. His-only remark would be: "If it
is so, it is so." In any case, a ffue attainment
would need no confirmation from another
source. The yogi would know it himself,
Likewise, a wrong sense of attairtment would
not need debunking; the yogr would rcalize
it.for himself.
The main danger of this form of self-
deception is the \ryrong sense of achievement
that it gives to the yogi. Satisfied with what
he thinks has been his progress, he relaxes
his practice and is thus stranded on the path
without having gained any progress of real
value.
 JACK KORNFMLD 37-

There is one Pet hate of the logi, and

that is unpleasant sensation' kt him face
slighJ feelings of cramp, heat' o1 muscular
ten-sion; *d tt. will try to be min4lrl
of it
for some time. But give him th9 pain within
the marrow of the bone' the.buming sen-
the
sation, the sharp excnrciating pain along
ii*Ut, and he witl abandon them in a few
minutes. As usual, he is ready with his
excuses and the quotation o! chany
an!
yerse. Who says one rnustemploy unpleasant
sensation as an object of meditatiorU
he

wants to *mow. Cannot a- yogi attain what-

pleasant
ever is to be attained by working on
sensation? Who says orre should suffer
so

. much?
Is this r.rot self-mortihcation
The answer is that if a yogi is so well
blessed with karma to be one who
can tread
the pleasantpath, one who can qain wisdom
withorrt undergoing pain, then=he can work
on pleasant sensation. But for the oYer-
wheiming majority of us, as may be ob-
served, tl.tt It ou choice o*ut to
ffid the
 38 TFE YOGI AIYI} INSIGET MEDrIArION

path of unpleasant sensation" for we are not

blessed with such karma.
Actually there should be no cause. for
reget. Unpleasant sensation is an efiicacious
object of meditation which takes the yogi
steadily lrp tlre pattr_io the attainment of the
final goal. The very fact that the yogi does
not normally like unpleasant sensation can
be employed by him to establish a deeper
and more intensd mindfulness. Made to work
with an object he does not like, he will
rememtter to arouse the necessary zeal to
overcome the unpleasant semation. It is
' different with pleasant sensation. Because he
likes i! he will tend to sink in it, to suffuse
himself with iA pbasanftress without
bring
to be mindfirl of it. lVhen he does that, thi
gr€ed and lust that are latent in pleasant
sensation will overwhelm him. The yogi witl
not be able to hold on to sensation as
sensation, but;ensation will carry him for-
unard to originate ths next link of desire in
the chain leading to firrther births.
 JACK KORNFIELD 39

It is as though a swimmer in a sfiong

current were asked to grasp the bunch of
flowers at the winning post. If he were
swimming with the current and:stretched out
his hand to grasp the flowers and missed
he would be carried beyond the poinf by the
force of the curent- If he were swimming
against the current and missed when he
stretched out his hand to grasp the flowers,
he would still be below them and thus have
an opportunity to ty again consciously and
deliberately. The swimmer with the current
is like the yogt who employs pleasant senl
sation. If he is unable to be mindfirl of
pleasant sensation he will be canied beyond
ty clinging to it. The swimmer against the
current is like the yogr who employs unpleas-
ant sensatisn If he is unable Jo.be mindful
of unpleasant sensation as it is in itself' he
will still be conscious of it and will be able
to summon up the enerry and mindfulness
to' accomPlish his mission-
Pleasant sensation is like a hidden €nemy;
40 TUE YOGI.AND INSTGHT MEDTTATION

it catches the yogi unawares. Unpleasant

sensation is like a conspicuous foe; the yogi
ca4 recogntza it and take corrective action
so that anger which is'latent in unpleasant
sensation does not get an opportunity to rise.
Between natural dislike of unplea$ant sen-
sation and a zealous effort to establish
mindfulness, the yogi will neither immerse
himself in it not ftinch from it. He will be
able to detach himself completely from the
unpleasant sensation, dwelling within the
sensation, watching the sensation, without
thinking any thought connected with the
sensation. Unpleasant sensation serves as a
firm hitching post for the mind which
inclines to wander. An unpleasant sensation
will never deceive the yogi abcut the true
nature of phenomena-unpleasantnsss.
Also, there shsuld be no cause for fear
of unpleasant sensation. There are techniques
to arouse a suffrcient depth and intensity of
mindfulness to overcome the infliction agd
hurt of gnpleasant sensation. This infliction
 JACK KOR]\r.IALD 41

is due to the identification of the yogi with

,t t-*tu of pain aqd the eff'ect of unpleasant
sensation. But when mindfirlness has
been
established suffrciently to penetrate the
sen-
rudo" and eliminate the identifrcation with
thu notion of a persoo{tty, al 'I' which can
be hurt, then an unpleasant sensation 'be-
comes only an unpleasant sensation
and no
more a source of Pain'
The uttimate purpose of meditation is- to
eliminate the illusive not]o3 of '{' Ayogi
hT
to chip at the notion of T again and again
in these struggles with unpleasanl sensation'
Let us say *i unpleasant sensatioq rises' The
yogi keeis mindful of it until the unpleasant
t.*utioo is eonsumed. Thereby, the cause
is killed in the effect- He does it aBal a1j
againuntil with perfect proficiency he finally
tiunug.s to kill the cause in the cause' to
;; ttt cause in thd cause, so that. it tT
' -'---) rise to an'effect which will
nev€r agailr gffe - ,

nnly turn out to be another^cluse in the

.ndl.rr-chain- This killing of the cause in
42 THE YOGI AND INSIGHT MEDITATION

the cause is enlightenment. And it is because

of this quality of efficiency in eliminating
the false notion of 1', Sunlun Sayadaw
statcd: lThe uncomfortable truly is the norm;
the cornfortable will set you all adrift on the
currcnts of samsara." Unpleasant sensation
is the yogl's internal enemy. Oncs the inter-
nal enemy can be overcome, the external
sources of suffering cannot touch him'any-
morc.
After a period of ardent practice, there
comes a moment when the true liberating
knowledge is offered to the yogi. These
momen6 come only to the very few. To .
arrive at this moment, the yogi must have
completety perfected the establishment of
mindfulness of the body. He must have
completety perfected the estabhlshment of the
foundation of mindfulness of the sensations.
This means that he must have perfectly,
overcome the unpleasant sensation. Unpleas-
ant sensations are the greatest obJtacles
confronting the yogi in his progress along
 JACK KORI\TFIELD 43

the path. This is where he keeps fatling back'

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

the true liberating knowledge.

Unfortunately, less than perfect behavior
characteristics are fpical of the yogi. He is
disinclined to endeavor,ardently, is quick to
fidget, eager to follow after tights and colors,
prone to rest in areas of calm, ready to
exaggerate minor successes, willing to mis-
use subsidiary power, liable to grve himself
the benefit of the doubt, afraid of unpleasant
sensati.on, and terrified and clumsy when the
real moment of truth is of;flered. We do not
need to search for this yogi elsewhere; we
are the prototlpe. It is us who would like
to reap the benefits of meditation but are
unwilling to sow the good seed; it is us who
wish to gather the returns but who do not
wish to lay down the investment. We wish
to talk ourselves to a goal which can only
be reached qV high endeavo[ we wish to
deceive ourselves into a situation which will
permit ttre enfiy of onl,v the perfectly truth-
tu1.
Does this mean then that the goal witrl
 JACK KORNqIELD 45

forever be beyond our reach? That is not so.

Where Sunlun Sayadaw has trodden, we too
can fiead. We need onlY to follow his
instructions faithfutly. Sunlun Sayadaw in-
structsd us:
Be rigorously mindfut of the oiio*x
of touclt
We should be rigorously, ardently, intetw
sively mindful. Do not rzst when tited,
scratch'when itched, nor shifr when
cramped.
We should lceep our bodies and minds
obsolutely still arid strive till the end.
The uncomfortable traly is 1l1s n6rm; the
comfo*able will set us adrift on lhe
anrrent of illusion
We should peneftate unpleasant sensation;
only he wlro has penefated sensation will
see processes as,they are.
We should generate a willing suspension
of disbelie{ exert that extra ounce of effort,
and be rigorously mindful. Have faittr, en-
46 THE YOGI AI{D INSIGHT I}TEDIT]{TION

ergy, and awareness to purify ourselves, to

ov€rcome pain and gneg to reach the right
path, to win nirvana.

DEVELOPING THE SUNLUN WAY OF

MINDFULNESS \

In this age, the objecfs of desire and aversion

impinge upon the senses with increasing
force and growing variety. There is a greater
urge and opportunity for the graffication of
the senses. The accelerating pace of living
and the increasing pressure create'stressei
leading to anxiety and neurosis. City life is
becoming noisier and noise is a thorn in the
flesh of concentration. At the same time the
people do not have enough leisure for a long
and sustained practice of mindfulness. The
result is an increasing diversion of the
attention and diffirsion of mental powers
with less and less time even for minimum
corrective action. To cap it all, people who
are born in these days long after the Buddha
 JACK KORNT'TELD 47

are of sluggish intuition rather than of quick

intuition. Therefore there is an urgent need
for a way of mindfulness which takes into
account the growing urges and commodities
for sense-gratification, increasing noise and
distraction, lack qf time, and the mediator's
own sluggish intuition.
Sunlun SaYadaw's waY of mindftlness
provides a technique to quickly overcome
rtotn *d desires of the sense- It raise the
threshold over which noise and disfraction
must pass to divert the attentign of the
meditator. For the man of sluggish intuition
it provides an amazingly sure and rapid
method for the,complete and perf,ect estab-
lishment of the four foundations of mind--
fulness. It is not a method fashioned out of
the elements available in the books' It is a
method forged in the struggle against self-
love and ignorance- Sunlun Sayadaw was a
barely literate man and was thus blessed by
not Ging sicklied with the pale cast of
thougtrt. With earnesfiress, courage, and
48 TEE YOGI AND INSIGHT MEDITATION .

perseverance he became liberated in 1920.

The techniqud is now available to the city
man who is without the overwhelming cour-
age and perseverance of the Sunlun Sayadaw.
What follows is a very brief sketch of the
method.
Posture Assume a meditative posture which
and can be maintained for some time with-
out change. Do not lie in bed nor recline
in a chair. The posture should be one which
will permit the gathering together and as-
sumption of all of one's resources. The
posture should b,e one designed for hard
work and not relaxation. A suitable posture
is to sit with legs crossed. The back should
be straight. The arms should be held close
against the side of the body. The right fist
should be held in the left hand. This is to
facilitate the clenching of the fist as the
meditator summons his skength to combat
unpleasant sensation which may arise later.
Do not mesh the fingers of the hands nor
hold them lightly with each thumb against
 JACK KORI\WIELD 49

the other Let the head be slightly bowed'

Do not'sit loosely. Assume a tight posture
where the body provides a firm base' its
circuit is closed and the meditator is alert'
Select a spot where the meditation session
can be conciuded without disturbance' It is
better to select a quiet place out of the wind'
but that is not essential. Meditation may be
done individually or in a group' No elaborate
preparation of the place is required nor
ihoutd.it be made a ritud'
There are no set periods for'meditation'
Time should be arranged to suit the meditatot's
convenience. But he should.'take care that
the meditation hour or two'is not sacrificed
to some other purpose- Western books sug-
gest that the beginner should start with a
iession of two or three minutes a day, the
period to be gradually extended' lun\As
experience is that an intensive initial session
olan hour or so produces more'beneficial
, results. A normal session should
not be less
than an hour or two. Those practicing
 50 THE YOGI AND INSIGET MEDITATION

intensively sit through the whole day or

night.
After the posture has been selected and
assumed it should not be changed or altered
g any way. It will have to beiept up until
the end of the session. Sunlun Sayadaw has
said: "If cramped don,t move, if itchy don,t
scratch, if fatigued'don't rest."
Breathing Commence by inhaling. It will be
noticed that the breath touches the nostril tip
or upper lip. Be keenly mindful of tbe touch
of breath. With mindfulness vigilantly main-
tained, breathe strongly, firmlX and rapidly.
Sfrong, har{ and rapid breathing *urO, off
external noises, helps to conffol the mind,
quickly removes the hindrances, rapidly
establishes concenhation, and enables thl
meditator to cope with the ,npt"ur*t ,rrr-
sation which may arise later.
Strong hard and rapid breathing will
cause inhaled and exhaled breath to touch
with increased friction against the tips of the
nostil holes, the upper lip, or some other
 , JACK KOANFTELD 51

part of the body in that region. Be mindful

of that touch of breath.
"When the breath touches the nosftil tip
or upper lip you wilt be aware of it' Be
mindful of that awareness," said the Sunlun
Sayadaw trt not a singte touch pass without
awareness. Be aware of every single touch'
Mindfulness should be rigorous- It should
not be relaxed. This means that there should
be putting forth of energy2 that the meditator
should be ardent and zealous.
Do not let the awareness be of the breath-
body.Do not follow it in and out of the body.
Do not count its entrarices and exits. Do not
take note of the area of touch of breath
whether it be frre nostril tip or upper lip. Irt
awareness be only of the sensation of touch
of breath. Be mindful only of the sensation
of touch.
in air attentively and fully as
Breathe
though water were being drawn into a
syringe. Exhale sharply. Full and hard draw-
ing-in of breath helps to establish concen-
52 THE YOGI AI{D INSIGHT MEDr{ATION

tration rapidly. It helps the sensations to

arise. It provides strength in the coming
istruggle with unpleasant sensation. Since
most people have stronger exhalation it is
necessat'y to pay greater attention in inha-
lation to realize a balance between inhalation
and exhalation. When these two are bal-
anced, the touch will be continuous. When
they are balance4, the meditator will have
reached the stage of smooth, effortlgss, self-
compelled rhythmic breathing. Breathe with-
out shaking the head and body. This will
obtain concentration quickly.
Fatigue may set in at the early stages of
sfiong, hard, rapid breathing but the medi-
tator should neither stop nor reduce the
strength and rapidity of breathing. "Don't rest
when fatigued!' said the Sunlun Sayadaw.
The fatigue is probably due to either insuf-
ficient sfength of inhalation or to excessive
blowing on exhalation. The rernedy is 1o
increase the strength of inhalation. When
inhalation and exhalation strengths are bal-
 JACK KORNFIELI} 53

anced at a high level, the fatigue will

disappear. fie meditator will then have
broken out of the zone of difficult breathing
inio the zon'e of smooth, effortless, self-
compelled rhythmic breathing. Attention can
"

then-be addressed t'holly to mindfirlness of

touch of breath. There are three levels of
breathing: ,high (very strong, hard, rapid
breathing); medium (strong, hard, rapid);
and low (wealq soft, slow, or the common
way of breathing). Jinc" man is not a
machine he will sordetimes flag'and falter.
It is r€c€ssar! to reach the high level early
so that 'later, when the pace falls, the
meditator will reach the balance4 medium
level of respiration and be able to maintain
it.
Do not preset the time for breathing. On
firm, rapid breathing unpleasant sensations
will rise within oneself. These unpleasant
sensations may assume'the fonns of pain,
cramp, ache, numbness, heat or cold, or
54 TEE YOGI AND INSIGHT MEDITArION

some other sensation. Continue the breathing

until there is sufficient sensation to stop the
strong respiration. Here sensation is the
clock to time the period of respiration.
Alternative$, the meditator may preset the
time for breathing, say three-quarters of an
hour or an hour, at which time he will
proceed to the second part of the meditation.
But this is not as preferable as the first
method.
Wh:en it is about time to stoP strong
respiration, 50 or 100 strokes of breattt
should be madethis time with all the strength
at the meditatot's command. Meanwhile,
mindfulness of touch of breath should be
rele,ntless. Then respiration should be stopped
suddenly on the inhaled breath and, collect-
ing onesefi the whole body should be
watched internally.
Sensation Respiration should be stopped
completety and suddenly on inhaled breath.
The body should be stilled, gathered to-
 JACK KOR}MIELD 55

gether, and watched rigorously. Sensations of

pain, cramp, ache, numbness, or heat or cold
will arise in the body. Be mindful ofthe most
pronounced sensation. Do not let it go. Do
not switch the attention to the navel, the solar
plexus, nor any other region. It is natural for
the most pronounced sensation to demand
one's attention. Turning to the other regions
which do not have the most pronounced
sensation makes one lose grasp of ttre im-
mediate present.
"If the sensation is weak, know the fact
of its weakness. If the sensation is stung,
know the fact of its strength," said the
Sunlun Sayadaw. Know neither less nor
more. Know it only as it is. Know whatever
arises, as it arises, whe.n it arises, in the bare
fact of its arising. Bd mindful of just this.
Let no thoughts of mel and 'mine' interfere-
Do not think thtit this is onds foot or one's
t'this is
body or one's hand. Do not reflect
body and mind." Do" not consider "this is
impermanence, this sufferingness, and this
56 THE YOGI AIID INSIGIIT MEDITATION

non-self,n All thinking, reflection, and con-

sideraJion are conceptual. They are noJ in-
sight practice.
Sunlun makes direct,,immediate contact
with reality. It cannot afford the time and
effort required first to build a conceptual
bridge to approach reality. Confronted with
the elephant of its search, it does not follow
the footprints backwards and then retrace
them agaln to the elephant. When there
arises an ache it immediately catches hold
of the fact of the ache; it does not formulate
the concept 'aching' and then return to the
it
fact of the ache. Therefore tells the
meditator: 'Avoid name-calling; do not con-
ceptualize reality.'
Neither reach toward the sensation nor
reach after it. Be mrtdful of the sensation
in the immediacy of its arising or vanishing
which is in the present time, the now. In the
struggle with unpleasant sensation which
may rage with exheme force and virulenie
the meditator takes care that he does not
 JACK KORNNELD 57

reach beyond the sensation. This is to say

that the effort exerted should not exceed that
which is necessary to maintain firm atten-
tion. When there is an excess of enerry it
is as though the meditator had placed his
effort before the unpleasant sensation, with
the result that the attention slips from the
sensation itself and all that remains is the
yiolence of his eftort. This violence is none
other than anger. And anger is one of the
forces which tum the wheel of sarnsara.
The meditator should take care on the
other hand that he does not fall short of the
sensation. This is to say that the effort
exerted should not fall shor,t of that which
is necessary to maintain firm attention. When
the effort is inadequate the meditator slips
back into torpgr and sloth or is overwhelmed
by the unpleasant sensation if the sensation
is intense. Severe unpleasant sensation which
is not held with *inOn nrss gives rise to
fear, anxiety, and anger, wlrich all constifute
a force which furns the wheel of samsara.
58 THE YOGI AND INSIGIIT MEDTfATION

Torpor and sloth are the basls of iguorance,

yet another force which conditions rebirth
and delusion.
Therefore the meditator must take great
care not to reach beyond nor fall short of
the sensation. He rnust. exert that forceful
and vigilant attention necessary for knowl-
edge and mindftlness. This means that the
time relation of attention to sensation should
not be one of future or past but of the simple,
immediate present. This is realized when,
instead of being passively attentive to the
arising of the sensation and to its disinte-
grating future, the meditator tends actively
to perceive the very birth of the sensation.
When dealing with the arising of many
sensations simultaneously, such as in the
head, the arm, the body, and the legs, the
unguided meditatot's mind will run helter-
skJlter after them and there urill be no
mindfulness of them right here and now. The
result will be personal distress and suffering.
To avoid this there should be mindfulness
 JACK KORNTTELD 59

of only the most pronounced sensation.

Vigorous awuueness of it should be aroused
and this awareness vigilantly watched by
mindfirlness. The meditator shoutd be able
to penetrate into the sensation to realize its
nature. Effort is required to do this. The
simile is of a nail being driven into wood.
The wood is sensation, the nail is the mind
the finger which holds the nail straight is
mindfulness, and the harrmer is effort.
Whe,n the mind has penefrated, into the
sensation, the meditator will no longer feel
the form of his foot, arm, or body; he will
no longer feel that T am suffering. These
conceptual notions will be replaced by a
simple, clear awareness of sensation alone.
Because the idea of an T which suffers has
been removed the meditator will no feel the
discomfort of the unpleasant sensation. The
sensation which a few moments ago was felt
as pain or burning will nou'be feh by the
meditator only as an intense sensation with-
out the element of infliction.
60 TIIE YOGI AI\TD INSIGET MEDITATION

Of the three sensation-unpleasanf pleas-

ant, and neutral-the last is most subtle and
not normally suitable for ordinary people as
an initial object for the establishment of
mindfulness. When it arises in the succeed.
ing stages of delelopment the meditator will
have to be mindful of it as it arises and when
it arises. But by then the meditatot should
have developed the power to grasp subtle
neutral sensation.
As we have noted, unpleasant sensation
is the greatest 'obstacle on the road of
Vipassana- Only when the meditator is able
to over coms that obstacle can be forge
fonn'ard to attain the rewards beyond un-
pleasant sensation. It is possible to com-
pletely overcome and learn from unpleasant
iensation. Since unpleasant sensation too js
subject to the Iaw of Impermanence it must
come to an end some time- This end can
occur:in'various ways. Its intensity can
subside; but this would not be a true ending'
'
Some measure of unpleasant sensation would'
 JACK KORNFIELD 61

remain. The real overcoming of unpleasant

sensation takes place when tlre meditator
dwells in the sensation, watching the sen-
sation without thinking any thought con-
nected wittt the sensation, and it is con-
sumed, it ends, it snaps, it is shed or
extinguished. It is said to be consumed when
it gradually subsides until there is no remain-
der. It ends when the meditator follows it
until there is no Inore of it, like a road
followed to the end, like a length of string
felt along the whole length till no more is
felt It snaps when it breaks off suddenty,
as when a taut rope is snapped. It is shed
likti ttre skin of a snake. It is extinguished
like a light which has used up its oil and
wick.
Pain is unpleasanL ache is unpleasant,
heat is unpleasant, cold is unpleasant. Within
the uirpleasantness of all these there is an
element of discomfort. It is this underlying
element of discomfort which is basic to pll
our experience. The meditator who feels
62 TIIE YOGI AI\ID INSTGHT N'{EDITATION

fatigue in his limbs and wishes to alter his

position, or whose mind being confured to
the narrow point of touch wishes to be let
Ioose among sensual objects, desires escape
from the discomfort of his posture and
confined mind. But how can one attain
edightenment and escape from the pain of
this mind-body process by hankering after
ttre delights and comforts of the senses? "The
uncomfortable truly is the norm, the com-
forhble will set you all adrift on the current
of samsar4n said Sunlun Sayadaw. He was
referring to the efficacy of suffering to
overcome suffering.
-- How should one be mindful of unpleasant
sensation in order to Gonsume iq end it, snap
it shed it, extinguish it? The only answer
is that the meditator should be rigorously
mindftl of unpleasant sensation as it arises,
when it afises, in the here ahd now. But how
does one hold steadfast the mind which
flinches from unpleasant sensation? How
does one catch unpleasant sensation in the
 JACK KORI{IFIELD 63

very moment of its arising in the very

manner of is arising?
First, in being noindful of
unpleasant
sensation, collect the body and mind together
and keep both perfectly still. Watch th1
unpleasant sensation with bated brsath' Hold
the breattr as long as you can easily hold
it. This is not an exercise in breath retention'
It is just the normal practice efFected in
carrying out the common duties of life'
Whenever something is done wift great
attention the breath is naturally held back
For example, in putting a thread through a
needle hoie, the opehtor normally holds his
breath,till the task is accomplished' In like
manner, the meditator should watch unptes-
ant sensation with bated breath' This will
. enable him to exercise gr-eater awareness and
more rigorous mindfulness.
If the unpleasant sensation is too intense
for proper atention with bated breath the
meOitat-or should stiffen himself against it'
He tenses his whole body against the sen-
@ TIIE YOGI AND INSIGHT MEDrIATION

sation to support the work of the mind, He

holds his arms tighter against the sides of
his body, he closes his fists, he stiffens his
neck and clenches his teeth. He puts fortb
energy as he would in a physical struggle'
against a strong opponent, All the time he
keeps rigorously mindful of the sensation.
If the rinpleasant sensation is excruciating
canncit be overcome by endeavor with bated
breath and tensed body, the meditator should -
brace his mind against it. Just as in breathing
he had reqpired strongly and firmly, so also
in applying his mind to unpleasant sensation
it
he should do strongly and firrnly. He
should pit the resources of his breath, his
body, and his mind against the sensation.
With bated breattq tensed body, and fortified
mind he should exert pressure against the
pressure of the sensation until he is able to
penetrate ig to drvell in it, watch it without
ini*ing any thougbt connected with ig until
finally the sensation is completely consumed
or ended.
 JACK KORNT'IELD 65

It will be noticed that the important

element in the technique is interitness' The
meditator should put forth unflinching en-
ery: he should be ardent, zealous, earnest'
utlJ-"nog"tic. He should be all that the
Buddha required of'his disciples' Escape
from delusion is not achieved through reflec-
tive, considerate, relo(ed effort' It is achieved
only through the most powerful and sus-
tained ttruit of all the physical and mental
capabilities at the meditatot's command'
Sunlun calls for just this'
Though intentress is called for in regard
to mental objects of meditation, it will not
be necessary also to stir up phylical force
in being mindful of emotional feeling' How-
wer, it will still be necessary to stir up zal
and eamestrtess for unremitting mindfulness'
For the meditator whose training with m-
pleasant sensation has helped him to develop
ittot" qualities, the practice of mindfulness
of emotional feelings should not be difficult'
Moreover, since emotional feeling is usually
 66 . THE YOGT AND INSTGIIT MADITAfiON

accompanied by unpleasant physical sensa-

tions, the meditator may turn his attention
to those physical sensations and thus over-
come attachment to emotions through the
conquest of unpleasant physical sensation.
Bepnd Sensation When the meditator per-
fectly draells in sensation, watching the
sensation without thinking any thought con-
nected with the sensation, and the sinsation
. snaps or is completely extinguished, the
meditator's mind becomes cleansed, purged
firm, and serviceable. He becomes full of
loving-kindness for all living things and he
is able to suffirse them with true loving
kindness, which is not mere repetition of
words, which is without craving and self-
identification, and which is without differ-
entiation between a person whom the medi-
tator hates, one whom he likes, and one to
whom he is'indifferent.
With cleansed, purged, firnL and service-
able mind he contemplates consciousness in
 JACK I(ORI\MIELD 67
-
conscioumess. He knows conscisusness with
lust as with lust; he knows consciousness
without lust as withsut lus! he knows
consciousness with hate as with hate; he
knorrus consciousness without hate as with-
out hate. He knows when lust and hate have
arisen and keeps mindfirl of them so that
they may not be the cause to firrther originate
lust and hate and thus give another tum to
the wheel of samsara. This is killing the
causative force in the effect. When he comes
into contact with an object which could
arouse lust or hate he keeps rigorously
-rtiinOru of it so that lust or hate cannot arise.
T-is is kiiling the cause in c4rse.
With this last act ofmindfulness he
perfectly practices what the seriptures in-
struct iln what is seen there should be only
the seen; in what iS heard only the heard;
in what is sensed on$ the sensed in what
is thought only the thought." He is able to
do this because he has cleansed hiS mind and
made it firm and serviceable through ardent
68 THE YOGI AND INSIGHT MEDITATION

mindfirlness of unpleasant sensatiin. For the

common meditator with sluggish intuition,
fying to see only the seen in what is seen
if
is extremely difficult practiced as the
initial exercise in mindfulness. This is be-
cause consciousness is a subtle object of
contemplation and not readily grasped or
held with the impure, weak, and unmanage-
able mind. But when the mind of the
meditator has been strengthened through
mindfrrlness of unpleasant sensation he is
able to hold the seen t$ the seen, the heard
as the heard, ttre thought as the thought-
has been suggested that if during the
It
practice of mindftlness distractions should
arise, the mind should follow after them to
take note of them. Theoretically it should be
possible to follow each disfraction to grasp
it mindfully. However, in practice, it is
extremely difticult for the dishacted mind to
be mindful of whatever had distacted it- If
it had been powerfully concentrated it would
not at all have been distracted away from
 JACK KORIYITELD 69

its originally selected object of meditation.

Moreover, in taking note of the distraction,
the meditator often runs the risk of believing
that he is being mindful of the distraction
whereas he is in fact being drawn along by
it. Therefore the safest and most effective
method is to generate additional zeal to be
more mindful of the initial object of medi-
tation, the touch or sensation.
With respect to the contemplation of
mental elements these are yet more subtle
than consciousness. Contemplation of mental
elements may be said to be practice arising
out of the ardent mindfulness of sensation.
During the period of energetic mindfulness
of sensation, the mental elements of the five
hindrances6 may arise. When sensation has
been consumed or ended, the factors of
enlightenment7 may appear. The meditator
will have to be mindftl of these elements
as they arise and disappear. If the hindrance
of anger arises, the meditator does not make
a mental note that it is 'ange'd; he merety
7A THE YOGI AND INSIGHT MNDITATION

keeps vigilantty aware of the fact of anger.

If the detachment factor of enlightenment
arises, the meditator keeps vigilantly aware .=

of the fact of detachment. Here again the

meditator will be able to accomplish his
mission well because he has developed a
powerful concenhation and a clear and firm
mind from the practice of mindfulness of
sensation.
In fact the four stations of mindfirlness-
body, sensation, consciousness, and mental
elements do not arise independently of each
other. They arise together in association.
When the mediator is being mindful of the
alyareness of touch there is in it the station
of the body, the station of sensation, the
station of consciousness, and the station of
the mental elements. Being mindful of one,
the meditator is mindfut of all the others:
It is as in a g{ass of sherbet the four elements
of water, lemog sugar; and salt me present
together in association. And when one el-
ement is dominant, the sherbet is called
 JACK KOR}TFIELD 7I

respectively watery sour, swee! or salty-

When sensation is dominant it is called
i
mindfulnes-s of feeling when consciousness
is dominant it is called mindfulness of
consciousngss, and so on.
When mindfulness ofthe four stalions are
completed and perfected, the medibtor de-
velops fully the seven factors of enlighten-
ment. When the seven factors of enlighten-
ment are completely and perfectty devel-
oped, the meditator attains enligbterrment-
Flowever this is future resulq and further
consideration to this maffer need not be
given in this brief sketch of the Sunlun way
of toinOn mess. If a mango seed is sou/n'
a mango tree will sprout. A man should give
atl his attention to sowing well the best
mango seed he can obtain. The result will
take care of itself.
Conclusion llhe Sunlun way of mindfulness
is practiced by an ardent rnonk or layman
throughout the day and night. For the less
ardent meditator, the centers offer five to
72 THE YOGI AND INSIGHT MEDITATION

seven sessions a day, each session lasting

from one to three houn. The man who is
too busy with affairs of work or business
should be able to practice it twice a day.
Meanwhile, the mind should not be left
unguarded in the hours between sessions.
The meditator should endeavor to be con-
tinual$ mindfirt. He accomplishes this by
being mindfu! of the sense of touch. At no
moment of the day will his body not be in
contact with an object. If he is sitfing, his
body will be in touch with the chair. If he
iq tying, his head will tie in touch with the
pillow. If he is walking, his feet wilI touch
the ground on each step. If he is handling
a tool or an object his fingers will touch
it. The mediator should be mindfirl of touch
of body against chair, of head against pillow,
of feet against groun4 of fingers against tool
or object. He should, if possible, be mindful
oftouch ofvisual object against the eye, of
sound against ear, of taste against tongue,
of smell against nose. "Be rigorously mindful
 : JACK KORNFIEED 73

of the awareness of touch," said the Sunlun

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

It calls for courage to face the discomfort

of stnong breathing and unpleasant sensation,
zeal to pass beyond thenr, and unrernitting
mindfirlness to aicomplish the purpose. But
when this is done weil, ffid it ian be done
well, the resulb are rapidly gained because
Sunlun makes imr4ediate and direct contact
with reality and also stirs up the meditato/s
zeal to help him move forward at an intense
pace.
For the lazry man of today who has little
time to spare for anything whaboever, who
with his conceptualization, logicalism, ffid
rationalism is moving further away from the
root source of reality and knowledge, Sunlun
offers much. It makes him throw away his"
thought-system to grasp dirsctly and imme-
diately tre actuality of things. It pulls tau!
mobilizes, and uses his great physical and
mental reserves. It gives him the means and
sfrength to withstand the vicissitudes of 'life.
It sfiikes at ttre heart of that deceptive, self-
loving illusivc notion of T which is the cause
 . JACK KORNFM,LD 75

of all misery and unsatisfactoriness.

Sunlun is an intense, resolute, zealous
method to establish the four foundations of
i
mindftlness for "the purificatio,n of beings,
for the overcoming of sorrow and misery for
the deskuction of pain and grie{ for reach-
ing the right path, for the attainment of
nirvnta.n
"Be rigorously mindful of the awareness
of touch."

QUESTIONS AND ANSWERS

Question: Wlry is it that when we start the

iF
deep breathtng, for the first few minutes we
feel very tircd; then when we bresthe longer
I

we no longer feel tireil

Anstver: We feel fired when our breathing
is not balanced; usually the out-b,ryath tends
to be sfiolger than the in-breath. Inbalation
should be increased. Once we establish
it2
76 THE YOGI AI{D INSIGHT IIIEDITATIOF{

proper breathing balance, once our breathing

becomes rhythmic, we no longer feel tired
, and in fact we can go on breathing for a

long time.

Q: Wry do we stop our breathing with an

in-breath?
A: So that we can gather our energies
togettrer to grapple with the sensations. If
we stop on an out-breath we are likely to
be relaxed, which is not good for mindful-
ness.

Q: llthen we sit in certain positions we feel

strong sensations sach cls cramps. Do we
sit on until the sensations subside, and how
long do such sensatiorc last?
l.'
Yes, we should let all sensations subside.
The length of time depends on individuals.
Some take only a shorttime; others may take
hours. Any sensation that arises is natural
and we should not be afraid but should be
 JACK KORI\TFIELD 77

mindftl and patient. We should sit and not

move' and should keep our mindfulness on
the sensations until they disappear com-
pletely.

Q: Sometimes afier the most pronounced

sensation has wo,rn ofi, there is Iefi some
numbness, say in the foot. Should we con'
tinue till this too has gone?
A: yes, you should continue until all sensa-
tions have gone. You may have to sit a long
time for all the sensations to go, but this is
necessary. Of course, if you are able to
establish rigorous and intense mindfulness it
does,,.not take so much time. Intentness is
important.

Q: But ,f we'do not have the time to sit

so long, c(m v,e stop before the numbness
disappears entirely?
l; You can, though it is not good; your body
may feel heavy and your mind not firlly
78 THE YOGI AI{D TNSIGITT MEDITATION

purified. If you do not have enough time,

you need not breathe far too long to start
with. Your sensations may not then be too
pronounced, and you may not have to sit for
c
very long for all sensations to disappear. But
then you are not really doing what you
should and there may arise feelings of
dissatisfaction with the practice or with
yourself.

Q: I hwe found thot I cen make 'my

sewations go by simply stretching my legs
for example. Why do I then have to sit till
they disappear?
l.'The essence of meditation is to grapple
with sensations to overcome them. We can
of course make the sensations disappear by
simply moving our legs, our arms, or our
body, but in this way we are not grappling
with our sensations. We are trying to escape
from them, ffid in dofutg so rile come up
against new sensations. We have to know
that we cannot escape from any sensation,
 JACK KORNT'IELD 79

that what we cannot sscape from is the

suffering inherent in our body, and that the
only way is to face up to it and win through
to insighg to liberation.

Q:'What is meant by mindfulness? Is it, fur

example, meditation on the cfluse af the
sensotion jhat arises in us?
d, il*iy not. Mindftlness is alert arilare-
ness and holding rigorously on to this
awareness without any conceptual notion,
without any thought whatever.

Q: What is the drference between Samatha

iiidiiiitio;n and Wpassana meditation?
l; Samatha meditafion is concentration on
objects, ideas, and images. Vipassana medi-
tation uses the power of concentration pri-
marily on sensations rvithin the body' Samatha
makes the mind powerful, while Vipassana
purifies the mind to enable it to gain insight,
A person who succeeds with pure concen-
80 TITE YOGI AND INSIGHT MEDITAUON

tration will for

example be very persuasive
in arguments, and everybody will be influ-
enced by him, but usually reaction will come
later. With Vipassana it is differenf a person
who succeeds in Vipassana is so clearly full
of insight and knowledge that he will be
listened to without any doubt appearing
either then or later.
*

Q:trs it possible for a person practicing

Wpassana to go into Samatha?
l; Samatha uses concenfration as its main
supporL while Vipassana uses the fwo legs
of concentration and sensation. One who
Eoncentration can do so without
practices
Vipassana, but one who practices Vipassana
uses concentration to some extent, to obtain
the instant-to-instant concentation, and tains
this concentration on the sensation. As long
as you keep on this path you will not go
if
into pure concentration. But you lean
entirely on the'leg of concentration you can
go into the path of Samatha. You may see
 JACK KORNFIELD 81

colors, images, etc,, and you may become

distracted. The houble is that those who go
into Samatha may feel that they are achiev-
ing something, whereas in fact their expe-
riences tend to become obstacles in the path
of true liberation. It is difficult for a person
who is well developed in Samatha to ad-
vance in Vipassana. The o:rly way to help
such a person is to teach him to lean on the
leg of mindftlness as well.

Q; What should we do f the sensations are

too intense to bear?
l; Patience, perseverance-these are the quali-
ties'required to stand up to sensations how-
ir! ever intense they may be, and to overcome
them. Be mindful, and sensation will dis-
appear, even the most intense sensations. The
*ot. intense the sensation which has been
overcome, the clearer will be the resultant
mind.
82 TITE YOGT AND INSIGHT MtrDITATION

Q: {f firn attention is maintained on boAiry

f
sensatiow, that is, we can be aware of
the sensations withoul the mind tntervening,
haw are we to be benefited..in,.our mind?
A: It is not a quesfion of the intervention
of the mind, it is a matter of a way of
ftnctioning of the *ihC*gtre mind should
continue to function tn oogh the operation
of awareness. Its thinking function should
not interfe/e; there should be no thinking of
thoughts about the sensation. If we are
mindfirl.r-of whatever sensalion, when the
sensation subsides the mind becomes cleand
and firm; whence arises loving-kindness and
calm. Besides, sensations are not only bodily
sensafions; there are mental sensations as
well, but these are better left to a later stage.

Q: How eqn we mindful in our everyday

-
life?
l: When lve walk our feet touch the ground;
be mindful of this touch. When we hold an
 JACK KORNTTELD 83
objecf there is tbe touch on the hand; when
we see an objeef there is lhe touch on the
eyes; when we hear a sound, there is
the
touch on the ears; when we smell an
odor,
there.jr th" touch on the nostrils; when
we
ea! tlrere is the touch on the ,ip rU,
tongue. We cah be mindful in ttrese "i
and in
many other ways.But it is best to be
mindful
of on any parr of the body. This is
louch
easier to grasp and hold.

Q: What are rhe benefits of this .form

meditation?
A: The benefits of this form of meditation
3e tne purification of oneself, the ou"r.o_-
ing of sorrow and miseryr, the-destru.il""'"f
pain and gneq reaching the right
prrt, ,,J
the attainment of nirvaia nV
J*inration is
meant the cleansing of the mind
and the
strengthening of the moral ,"nrr.
ffrc mind
is.' qlieted through tlre removal
oi the firre
hindrances, namely, sloth and torpor,
,"nu*i
84 TI{E YOGI AI{s INSIGI{T Mf,DITATION -

lus,t, ill will, agitation, and distraction and

doubting. The mind is purified-at least for
a period-of greed, hafied, and ignorance. The - 't:
snoral sense is strengthened not through the
;5
acceptance of the social sanctions but through
e greater awareness of what happens'when
one is irnmoral. Sorrow, misery pain, and
gnef take two forms, physical and mental.
Physical misery and pain arise when the
body is ill or- not functioning properly.
Sorrow and grief arise when the mind is
disturbed. This form of meditation helps the
body to function properly. Q shall here only
mention that there are many cases of cure
of physical disorders and disease due to
meditation but these are minor --by.p,r,g{gc5.',
a-
gained in the pursuit of tme liberation.) This
fcrm of nnediAtion helps ope to attain p€ace 7
cf rnind. A peaceful mind is one in which
there does not aiise either'' attaChment or
revulsion and one is thus unaffected by
sorrow or joy, grtef ,qf anger. It is a mind
which refirses to identify itself with anything
 JACK KORNFISL.D 85

whatsoever and thus does not b€come in-

volved in the suffering and joy around it.
' Reaching the right parh is acquiring the
>*, ,';-q1= sense of what is and what is not. And one
can never Fuly know this until one has
realized what is true in himself. Nirvana can
b€ won only by deep courage and high
endeavor.
':f * * * *

TOUCH
i .

IVIINDFULNESS

T}IESE ARE T}IE TT{REE WORDS

-,.=-+.*$ffiQtt, CONSTITUTE TI{E WHOLE
a;-=, SLINLUN METIIOD OF MmITATION
-..:, "TOU-efi. AND AIY;{RENESS
BE MINDFUT OF TIIESE TWO
WHEN ffiERE IS TOIJCH
::,..... . TT{ERE'S AWARENESS
ruST BE MINDFUL OF ftIAT AWARENESS"
T}IE SLTNLUN WAY OF MEDITATION:
TFIE BASICS OF THE METHOD
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