The Way to the The Way to the The Way to the The Way to the

Happiness oI Peace Happiness oI Peace Happiness oI Peace Happiness oI Peace

Sayadaw U Pandita Sayadaw U Pandita Sayadaw U Pandita Sayadaw U Pandita








THE WHEEI PUBIICATION NO. 441/442
























The Way to the
Happiness oI Peace




Understanding the Basics
oI Insight Meditation



Sayadaw U Pandita




Compiled by
Sujiva





Buddhist Publication Society
Kandy Sri Ianka













CONTENTS CONTENTS CONTENTS CONTENTS


PreIace

1. The Culture oI the Buddha 1

2. The Way to the Happiness oI Peace 3

3. Basic Principles oI Insight Meditation 7

4. Arousing SkilIul States 34

5. The Ten Armies oI Mra 37

6. Nibbna 43

























PreIace

The Way to The Happiness oI Peace was published many years ago under a diIIerent title, The
Principles oI Satipatthna Vipassan. They were talks given by Sayadaw U Panditabhivamsa whil
I was in Myanmar. It has now been Ireshly edited by Bodhira and Sumangalo Ior re-publication.

This collection oI talks is a comprehensive teaching oI Buddhist practice in brieI. The Dhamma is
timeless. That which has been said then is still as relevant to us today. What has been learnt has to
belearnt by newcomers to the practice. Veterans should have Irequent reminders oI what has been
said beIore.

May all who come to the Dhamma put it into practice and reap its beneIits to the best oI their
ability.

Sujiva


Santisukharama
Kota Tinggi, Johor
12 December 1996




















CHAPTER ONE
The Culture
oI the Buddha




The Buddha`s dispensation (buddha-ssana) is the instructions given by him Ior selI-development
in thought, speech, and bodily actions. It could perhaps be more appropriately rendered as the
Buddha`s culture or reIinement. To be truly cultured or civilized requires the ability to restrain
oneselI Irom all harmIul actions directed towards living beings through the three doors oI mind,
speech, and body.

To be able to restrain the mind requires the ability to diIIerentiate wholesome Irom unwholesome
actions. This is the cultivation oI wisdom. II an action is harmIul yet one still does it, then one is
uncivilized. II an action is harmIul but one restrains oneselI Irom doing it, then one is civilized.
One should place oneselI in another person`s shoes when contemplating any harmIul actions. The
Buddha instructed that one has to put oneselI in the position oI a mother oI other beings to
understand them. Expressed poetically, we could then say the teaching lies in the heart.

Keeping the Eive Precepts is the way to be cultured in all physical acts. It is called the culture oI
moral integrity. Other religions too have such guidelines to moral puriIication.

There is a controversy about the last precept, the abstinence Irom alcohol, when it comes to small
quantities, especially during social drinking. But even small amounts are oIten risky temptations.
Where should we draw the line between a little bit and too much? Transgressing this rule is a
Irequent cause Ior the breaking oI the other Iour precepts.

Considering the Iaults and pains in disregarding the precepts helps us to shun breaking them.
Considering the beneIits oI keeping precepts encourages us to observe them. PerIection in moral
integrity indicates a high level oI true civilization. Yet, although one`s precepts are kept pure,
unwholesome states oI mind can still arise. That is, the mind is still uncivilized and barbaric. To be
mentally civilized, we have to go to the next stepthe culture oI concentration.

The culture oI concentration Ialls into two categories, tranquillity meditation (samatha bhvan)
and insight meditation (vipassan bhvan). This exposition will be mainly concerned with the
culture oI insight meditation. When one notes mindIully the bodily processes, the mind ceases to
wander. At that moment, there are no thoughts oI aggression, lust, or breaking the precepts. The
mind is clear and pure. The three Iactorsenergy, mindIulness, and concentrationcontribute to a
truly cultured mind. This is moral integrity which comes about through concentration. To really
enjoy the beneIits oI such a cultured mind, one should Iully resolve to be serious and continuous in
one`s practice.







The main beneIit oI insight meditation is the seeing oI things according to their true natureseeing
that all that exists are conditioned mental and material phenomena and that these are impermanent,
oppressive, and governed by impersonal laws. This insight culminates in the attainment oI the Iirst
stage oI enlightenment, which has the important Iunction oI eliminating Iorever certain classes oI
unwholesome consciousness. This culmination marks the establishment oI the culture oI understand
ing, which is the Buddha`s teaching not outside oI us but in our hearts.

Two Iactors contribute greatly to such a noble aim, the IaithIul listening to instructions given by the
teacher and the serious application oI the teaching in one`s practice.


































CHAPTER TWO
The Way to
the Happiness oI Peace


The way to the happiness oI peace1 has three strands in the basic, the preliminary, and the Noble
Path.

The Basic Path The Basic Path The Basic Path The Basic Path

To enter the basic path one must gain a proper understanding oI the Iundamental right view on
kamma, which holds that moral actions always beget wholesome results and immoral actions
always beget unwholesome results. It is on the basis oI this understanding that one Iollows the
morality which is in accordance with the EightIold Path. One leads a virtuous liIe, cultivating good
intentions, eIIort, speech, and livelihood, and is mindIul oI the higher things in liIe. By 'good we
mean that which is conducive to the extinction oI deIilements.

This right view on kamma, however, can not only become absent in individuals but may get lost
even in whole societies. Still, it will not disappear altogether Irom the surIace oI the world. II it
vanishes in one country, it will to some degree spring up in another. Eor this reason, it is also called
the light oI the world, or the light oI sam1sra, the round oI birth and death. The beneIit derived
Irom this right view is the ability to avoid evideeds and to perIorm good actions with strong
determination

_________________________________ _________________________________ _________________________________ _________________________________

1. In Pali: sanisukha Santi: peace, sukha: happiness. This is the happiness oI the peace oI Nibbna,
contraty to the limited happiness gained Irom sensual pleasures or meditative states.


The Preliminary Path and the Noble Path The Preliminary Path and the Noble Path The Preliminary Path and the Noble Path The Preliminary Path and the Noble Path

In meditation centres yogis, bent on avoiding evil and doing good, usually observe eight precepts.
Such a wholesome and moral liIe is essential to the serious practice oI mindIulness and
concentration. The dedicated observance oI precepts Irees one Irom the gross Iaults oI greed,
hatred, and delusion. There arises momentary peace Irom the deIilements. This also occurs when
one is noting phenomena arising at the six sense doors. Eor example, while watching the rising and
Ialling oI the abdomen, the transgressive deIilements as well as those that occur at the mental level
do not arise. With continued exertion oI energy the power oI observation will gather momentum.
The deIilements are more easily kept away.

What matters most is that the drive against the deIilements is constant and vigilant. Otherwise one
may driIt in the opposite direction, towards laziness, unmindIulness, and distractedness.




The application oI energy may be described with the use oI a simile: It is like Iilling an empty,
narrow-necked bottle (Iull oI air) with water. Each drop removes a little air. But because the mouth
is small, one needs to be accurate and careIul to ensure that the drops Iall straight in.

Iike the vacuum Ilask which can keep the water cool Ior a long time, one should likewise be able
to keep the mind Iree Irom deIilements Ior a long time. When there is the right object at the right
time and one is able to go on noting, one will begin to gain insight into mind and matter, their
causal relationship and so on, until one reaches the Noble Path where the relevant deIilements are
completely uprooted.

_________________________________

2. In Pali: vipassan. It is the deep, intuitive seeing or understanding oI impermanence, suIIering,
and non-selI in all conditoned things. ReIlective or superIicial insight (We are all growing old...) do
es not amount to vipassaninsight.


The practice oI mindIulness in the preliminary path is none other than the mind-training given by
the Buddha in the Discourse on the Eour Eoundations oI MindIulness3 (see pp.8II.). II one practises
the Ioundations oI mindIulness seriously, then one treads the Noble EightIold Path itselI:

a. The careIul noting at the sense doors, Ior example the occurrences oI the rising and
Ialling at the belly, has to be done with eIIort. This is Right EIIort.

b. One ensures that nothing escapes mindIulness, Ior example one closely notes every
sound, every painIul sensation, etc. This is Right MindIulness.

c. While noting the object mindIully, the mind concentrates intently on the noted object.
This is Right Concentration.

These three Iactors constitute the concentration group oI the EightIold Path.

d. While watching the rising oI the abdomen the mind is aware oI the characteristics oI the
primary elementssuch as hardness, heat, and motion. It is also aware oI the arising
and vanishing oI these characteristics, oI their unsatisIactory nature, and the absence oI
anyone controlling their occurrence. This knowledge arises in meditators not because
the meditation teacher speaks about it and not through study, but intuitively, based on
direct personal experience. This is Right View.

e. At the time oI observation the mind must attend to the right object in the right way.
This is Right Aim, which is Iree Irom wrong aim at thoughts oI sensual desire, ill-will,
and cruelty.

These two Iactors make up the wisdom group oI the Path.

________________________________

3. Satipatthna Sutta, Majjhima Nikya No. 10



I. During his retreat a meditator abstains Irom lying, slanderous speech, harsh speech, and
idle chatter. This IulIils Right Speech.

g. On retreat one also abstains Irom taking liIe, stealing, sexual misconduct, taking
intoxicants, etc. This is Right Action.

h. In abstaining Irom wrong speech and wrong action in earning one`s living, one also
satisIies the conditions Ior Right Iivelihood.

These last three Iactors constitute the mor y group oI the Path.

A meditator also develops during insight meditation the understanding oI the Eour Noble Truths.

This is illustrated as Iollows:

i. While trying to observe the rising and Ialling oI the abdomen, pain, restlessness, etc., are
noticed. These things are suIIering. One comes to know what there is to be known about
the truth oI suIIering inherent in all conditioned things.

ii. In meditation one is abandoning the cause oI suIIering, namely, craving with its
companions ignorance and anger.

iii. There comes about a momentary extinction oI deIilements, which is the mundane truth
oI the cessation oI suIIering.

iv. And oI course the truth oI the path is being developed with each moment oI proper
mindIulness.






















CHAPTER THREE

Basic Principles oI Insight Practice



BeIore commencing insight meditation (vipassan bhvan), it is advisable to practise the Iour
guardian meditations.

Recollection oI the Buddha Recollection oI the Buddha Recollection oI the Buddha Recollection oI the Buddha

One recollects the special virtues oI the Buddha. One can select just one oI the many qualities and
reIlect on it. Eor example, the Buddha has the quality oI an arahant, a perIected one. A brieI
contemplation is suIIicient.

At some phases oI one`s meditation one may meet with Iearsome objects. This recollection helps to
overcome such Iear.

Cultivat Cultivat Cultivat Cultivation oI Ioving Kindness ion oI Ioving Kindness ion oI Ioving Kindness ion oI Ioving Kindness

In this practice one develops Iriendliness towards all beings using the concise phrase:

May all beings be Iree Irom enmity.

One radiates loving kindness to all beings repeatedly. The short and concise phrase has a wide
range in meaning. Eor example, enmity reIers both to internal enemies (i.e., deIilements) and
external enemies (unIriendly beings, dangers, etc.). II people are really Iree Irom enmity, then there
is true peace in humanity. Such a practice creates a Iriendly atmosphere around oneselI and
thereIore one will not be harassed or disturbed by other beings.

Recollection oI Ioathsomeness Recollection oI Ioathsomeness Recollection oI Ioathsomeness Recollection oI Ioathsomeness

In the recollection oI loathsomeness one need not reIer to corpses. One can reIer to the
loathsomeness oI the living body. Normally people have a lot oI attachment to bodies, their own or
others. II one really looks closely into the body`s parts, one can loosen the attachment to it.

Eor example, reIlect on head hair, body hair, nails, teeth, skin.

The perception oI loathsome with regard to the body helps to overcome lust, which may arise as a
strong hindrance in the meditation practice.








Recollection oI Death Recollection oI Death Recollection oI Death Recollection oI Death

Erequent recollection oI the inevitable nature oI death irrespective oI caste, rank, age, place, etc.,
cultivates a sense oI Iearlessness oI death together with an increased sense oI urgency to puriIy the
mind and practise the Ioundations oI mindIulness. One will also be able to endure excruciating
sensations that arise in the course oI one`s practice.

Eor those who intend to practise insight meditation, these Iour guardian meditations may occupy a
total oI eight minutes (i.e., two minutes each) once or several times a day at the beginning oI a
round oI sitting meditation.

In insight meditation mindIulness establishes itselI with Iirmness and continuous occurrence in Iour
domains oI mind and body. This establishment is called Iour Ioundations oI mindIulness.

Contemplation oI the Body Contemplation oI the Body Contemplation oI the Body Contemplation oI the Body

This is the repeated observation oI the material qualities in the body. Eour postures are used when
one contemplates the body. Eor the beginner the sitting and walking postures are suitable because
the standing posture needs a lot oI energy and can be too demanding Ior the beginner, and the lying
posture easily leads one to Iall asleep. Sitting and walking, on the other hand, are most suitable Ior
thebalancing oI Iaculties. In the sitting posture the body is allowing concentration to develop, yet a
certain amount oI energy is required to keep it upright. Walking increases the Iaculty oI energy and
helps to balance out the strong tranquillity developed in sitting still.

Traditionally, sitting is done cross-legged. II done awkwardly, a lot oI pain may arise within a short
time, so it should be done careIully and properly. The trunk should be erect, preIerably
perpendicular. This prevents the arising oI unnecessary painIul Ieelings. It also helps blood
circulation.

Seated cross-legged,
with straight back;
the mind centered
on the belly.

AIter sitting like this, place the mindIulness on the basic meditation object, the rising and Ialling
process oI the abdomen. Watching the rise and Iall enables one to Iind the natural phenomena
which can be seen in their true nature.

To bring Iorth penetration or insight into the phenomena one has to be in the right place at the right
time. The right place is the process oI rising or Ialling oI the abdomen. The right time is their very
moment oI occurrence.

The mind is too readily swept away by deIilements. By Iixing the mind on the rising and Ialling oI
the abdomen, the mind is temporarily Ireed Irom them. This, oI course, initially requires a lot oI
eIIort.



A simile: A little boat is easily swept downstream but to get it upstream is diIIicult. To make it go
upstream one must Iirst manipulate the rudder, which compares with the placing oI the mindIulness
on the belly. AIter that one needs to row, that means one needs to Iollow the rising and Ialling
uninterruptedly and relentlessly with continuous eIIort, to move upstream.

Eor this, two kinds oI power are required: Energetic power, which is the complete and relentless
eIIort to Iollow the r ising and Ialling, and accurate power, which is the accuracy in the Iollowing.
Accuracy comes Irom hitting each and every occurring phenomenon with right mindIulness. The
breathing rhythm should be normal and natural and not Iorced. When these two powers oI eIIort
and accuracy are balanced, there is momentary concentration.

The procedure may be compared to a spider in its web. Normally the spider is poised at the centre
oI the web. Whenever an insect gets caught, it rushes to it, saps its nutrition, and returns to the
centre. Iikewise the meditator puts the attention on the centre, the primary object oI observation,
the rising and Ialling oI the abdomen. Whenever any other object arises the mind takes quick note
oI it, due to the power oI eIIort and accuracy.

Breathing
naturally,
Iix the mind on
rising and Ialling.

In each moment oI careIul attention and precise noting oI the rising and Iailing oI the abdomen the
mental Iactors Ior the elimination oI deIilements are developed.

These Iactors are:

i. Right EIIort, which has the Iunction oI not accepting deIilements.

ii. Right Aim, which has the Iunction oI applying the mind accurately on the desired
object, putting it right on the target.

iii. Right MindIulness, which has the Iunction oI guarding the mind Irom deIilements.

iv. Right Concentration, which has the Iunction oI preventing the mind Irom being
scattered.

The mind thus is in a pure state. This itselI is virtue and goodness, beneIits that arise
simultaneously with every moment oI mindIulness. ThereIore at every noting in meditation one is
cultivating the skilIul and wholesome mind.

Pure dwells
the mind,
Iree Irom guilt,
and in true virtue.





When we b egin our practice, we start to see how wild the mind islike a kid neglected by his
parents. II we leave the mind in this state, we will not be Iree oI obstacles blocking our spiritual
growth, as we are under constant bombardment by objects giving rise to pleasant and unpleasant
Ieelings, thus to greed, hatred, and delusion. This reactive mind can only be tamed by proper mind
control.

II parents, Ior example, do not exercise control over their children, they may, through the inIluence
oI bad company, become juvenile delinquents. However, iI proper control is exercised, the children
would eventually mature in wisdom and gain the discretion to keep away Irom unskilIul actions,
even at times when their parents are not around.

It is the same with meditation. The mind now and again runs aIter sensual desires, gets upset. We
need to control it and allow it to grow up. This period oI discipline, though painIul, is necessary.

Despite initial resentment in the child`s mind, it will eventually come to realize the beneIits oI wise
control as a basis Ior a successIul liIe. Becoming independent, the control will then come Irom with
in, no longer having to be imposed Irom outside, and the child will know how to discern wholesom
e Irom unwholesome actions and keep to the good throughout liIe.

At the beginning, it is diIIicult to centre the mind on the rising and Ialling oI the abdomen. But it is
reassuring to know that the invested eIIort and discipline provide space to grow and develop
skilIulness. This diIIicult technique oI attentive mind control is essential Ior mental purity. This is
what meditation means: the cultivation oI skilIul states which enable wisdom to blossom.

What do w e m ean by insight and wisdom? When the hindrances to concentration are absent Ior
longer periods oI time, one can see natural phenomena directly, Ior example the movement,
stiIIness, heat, sensations, etc. in the rising and Ialling oI the abdomen. As one goes Iurther, one
begins to be able to diIIerentiate between mental and physical phenomena occurring within the
Iield oI awareness. Eurthermore, the intricate chain oI conditioning oI phenomena can also be
discerned.

StiIIness, tension,
movement,
and displacement:
discern them all.














The mechanism which enables one to see how all these natural phenomena truly behave can be
compared to watching a cinema movie (see chart p. 13).

In this way, the characteristics oI these natural phenomena are experienced directly. They Iall into
two categories. The sensations oI the body which have each their speciIic quality like heat, cold,
hardness, soItness, Ilowing, pressure, etc., are characteristics oI the Iirst category. They are called
the speciIic or unique characteristics. In the second category are the qualities which can be Iound
universally in all compounded phenomena. They are called universal or common characteristics.
They are the arising and vanishing oI all objects, their unsatisIactoriness, and the lack oI absolute
ownership over them. In Pali, they are called anicca, dukkha, and anatt.
When the s peciIic characteristics oI phenomena are noted with relentless eIIort and high precision,
the universal characteristics become evident. This is the arising oI insight.

Contemp Contemp Contemp Contemplation oI Consciousness lation oI Consciousness lation oI Consciousness lation oI Consciousness

During the noting oI the rising and Ialling oI the abdomen the mind Irequently happens to wander
oII and get lost in thinking. This is called wandering mind. It is an occurrence oI the mind. It
happens when mindIulness slips and the mind moves away Irom the primary object. MindIulness
has the quality oI guarding the mind Irom the deIilements. Without the guardian, pollutants rush in,
especially when the mind turns to an object that can stimulate greed, hatred, and delusion. When
we take careIul note oI the wandering mind, it disappears and is immediately Iollowed by a pure
mind. In the course oI noting mental processes, the whole process and nature oI consciousness can
be discovered. One is encouraged to catch the very moment the mind starts wandering.

Wandering thoughts,
miss them not,
note them all,
on the spot.

Can one gain any beneIit Irom watching negative mind states like anger or greed? Would they not
turn on us and gain power over us? The teachings tell us that by being with the present moment,
not only can one see their true nature, one can also put a stop to the deIilements. This is just as, by
being watchIul oI inIiltrators or guerrillas, the police can stop their activities.

The untrained mind is naturally wild and easily possessed by negative mental states. It is not useIul,
like an untamed horse Ior the owner. The wild mind can be characterized in three ways: it is
diIIicult to tame; it is extremely quick and merely skims superIicially over what is really
happening; and it is capricious and Irivolous. ThereIore it is treacherous and painIul to the owner.

Eor these reasons the Buddha praises the taming oI the unruly, wild mind. How to tame it? One
tames it as one does a wild elephant. Eirst, one has to catch hold oI it in the place where it
originates Irom, the wild jungle. Similarly, one catches the mind where it originates, at the six sense
doors. One has to be with each moment oI occurrence at whatever door it arisesthe eye, ear,
nose, tongue, body, or mind doorpersistently and relentlessly. Only then can one experience
peace never experienced beIore.


In the Pali texts it is said: Bhtam bhtato passati. This can be translated as: One looks at things as
they really are/occur. Things reIer to all the conditioned phenomena and must be things that can be
directly experienced, Ior example, the mental intention to sit down and the whole physical process
oI sitting down that Iollows.

In the b eginning one uses the help oI labelling the object as it really occurs. Eor example, one
mentally labels as intending (to sit) when there is intention and then sitting when the process oI
sitting occurs. Or rising Ior the rising process oI the abdomen, and Ialling Ior the Ialling process oI
the abdomen. When one is directing attention to the rising and Ialling oI the abdomen which is
caused by gross breathing, one is able to distinguish the Iorm or shape oI the belly, the modes oI
disposition, and the sensations that are Ielt through bare experience. Rising and Ialling are modes oI
disposition. When noting these modes oI disposition, with the improvement oI practice, one
experiences them as bare sensations such as tension, hardness, motion, heat, pain, etc.



During the Buddha`s time the concise instruction oI bhtam bhtato passati was suIIicient Ior
people with keen wisdom, who could act on simple and bare guidance to gain insight. Iater this
type oI people became rare and thereIore teachers oI the commentaries explained the necessity oI
labelling as a supportive tool in steadying the awareness and clariIying the nature oI the observed
object.

There is an argument which says that labelling is actually an introduction oI a new set oI concepts
and contradicts the actual instruction oI seeing things as they really are. The commentaries reIer to
a certain type oI concept, appropriate concept. Eor example, heat can be Ielt without naming or
labelling, but there is a name concept Ior it: heat in English, or unha in Pali. This concept can be
used by beginners in insight meditation, whose concentration and mindIulness are not yet
developed strongly, as a tool to direct the mind to the object. With the deepening oI practice, the
labels are automatically dropped and the mind will experience its object Iree Irom concepts. The
labelling helps to keep the noting mind in orderas a ruler held below a line oI writing on the page
helps a child learning to read.

When insight matures, especially at the strong Iourth and IiIth insight knowledges, there is a
sudden increase in the rate oI what is happening. It is so Iast that one does not have time to label.
Then there will be only bare awareness oI phenomena, sensations without shape, Iorm, or mode oI
disposition.

At this point, the yogi has two choices: either one continues labelling, or one just allows the mind
to Ilow with what is happening without using labels. When the student wants to keep labelling, only
part oI the quickly arising and disappearing phenomena can be labelled, not all. The second method
is preIerable, because iI one continues trying to label, there is a tendency Ior Iatigue to set in quite
soon.

Only iI one can catch the phenomena on the spot does one see things as they really are. 'Only is
important because it emphasizes the present moment. There is no place Ior thinking, reIlection,
speculation, or interpretation. One has to be with the moment, with the here and now on the spot,
not beIore or aIter. Just as, iI one is to behold a bolt oI lightning, one has to watch it at the moment
it occurs. Iean your weight on one side (with a hand resting on the Iloor and the arm propping up
the body) and label supporting. Close your eyes and at the same time put your whole attention onto
the mode oI the body posture.

AIter some time, you can experience stiIIness, tension, discomIort, vibrations, heat, hardness, or
similar sensations. The labelling is simply a skilIul tool to direct and Iix the attention on a chosen
object so that the real characteristics can become evident.

Contemplation oI Eeelings Contemplation oI Eeelings Contemplation oI Eeelings Contemplation oI Eeelings

Good, bad, and
neutral Ieelings.
Bungle not!
Note! Note!




PainIul Eeelings PainIul Eeelings PainIul Eeelings PainIul Eeelings

While the yogi is engaged in his work oI mindIulness discomIort is Irequently encountered, such as
itches, aches, pain, and the like.

To overcome discomIort, one has to be at the very moment oI its occurrence so that one can see
into its true nature. Eor iI one does not note, one cannot be aware oI it and might be deluded to
think that 'I am in pain. Eurthermore, the mind usually reacts to pain with anger or disappointment
so one suIIers unnecessarily. This is what happens when one thinks about the pain and reacts to it
rather than just stays with it. One should not multiply the suIIering, but should Iirmly and
composedly watch and penetrate it.

Every time one is not mindIul oI a painIul sensation as it occurs, anger arises, Iollowed by
unhappiness and oppression. In addition, one is also likely to crave Ior pleasant sensation. This is
disguised as hope.

Eor example, when one drinks dirty water, one suIIers not only by having to drink it but also Irom
wishing Ior clean water. This wish is another Iorm oI suIIering. When the diligent eIIort to look
into these sensations is insuIIicient, a lot oI aversion and hopeIul Ieelings will arise. So one should
be Iirmly resolved and endeavour to look at the pain. Then its true nature will emerge.

Energy is a wonderIul quality that can arouse the mindIulness to have a good look at the pain. It
can also bring about collectedness oI mind and penetration into the object. When this happens, then
there is no chance Ior anger and wishIul thinking to arise. With the deepening oI practice one can
even lose the perception oI the body Iorm. Then there is just the noting mind and the various bare
sensations. At that time the mindIulness is exact and impeccable. And one can have good
meditation despite all the pain. This is an evidence oI equipoise, the supreme quality oI meditative
penetration. This wonderIul quality is developed when there is relentless eIIort, collectedness oI
mind, and accuracy oI application on the desired object at every moment.

But beIore insight matures, the observed pain may increase to such an extent that one comes to
think one has never experienced so much pain beIore. As a result, doubt about the practice and
regret about having started it might arise. What really happens is that the pain is magniIied by the
power oI concentration. Watching insects with a magniIying glass makes them also look huge and
dangerous.

At this stage it is essential to be patient and cultivate a heroic eIIort to watch the pain being
experienced. With the deepening oI insight there will very likely be non-identiIication with the
pain. Then there will be only bare noting and bare sensations. One must not be aIraid oI pain or
even death. In all oI Sayadaw`s experience there has not been a single person who died because oI
his encounter with pain in the course oI meditation. One should thereIore be like a Iearless warrior.








The other quality to cultivate here is patience. This practice is indeed a good test oI valour,
patience, and strength oI mind. So try your very best not to move and give in. Just Ireeze and
watch. Once one is able to overcome this initial diIIiculty, then one has gained conIidence in one`s
own strength and eIIort. A lot oI energy and concentration will also build up. This victory over Iear
and oppression by pain develops good qualities. One will have real appreciation Ior the work oI
insight and is very likely to encounter special experiences in the Iuture.

Pleasant Eeelings Pleasant Eeelings Pleasant Eeelings Pleasant Eeelings

Pleasant Ieelings arise in both body and mind as comIort and happiness. II one is not mindIul when
they arise, one tends to be swayed by craving. One wishes them to last longer and this gives rise to
never-ending desire. The Buddha taught that Ieelings are a condition Ior craving. One thereIore
should check this link by noting it at the very moment oI its occurrence. When doing so, one can
also penetrate into its true nature.

There are two types oI pleasant sensations, worldly pleasant sensations, such as those induced by
good sights, sounds, odours, tastes, touches, and thoughts, and pleasant sensations that are strictly
concerned with meditation. The latter ones arise when the practice deepens. One experiences
tremendous peace and calm. There is also a lot oI buoyancy and satisIaction. The mind becomes
bright and alert. These pleasant experiences are quite remote Irom sensual pleasures, but iI the yogi
is still not well-trained, there remains a tendency to get attached to them.

The Buddha once posed a riddle Ior one who is bent on peace:

One neither allows the mind to wander outside nor to stop inside. II one is able to do that
one will experience true peace.

Wandering outside means to be careless when sensual objects strike the eye, ear, nose, etc., and the
mind runs aIter them. It is like a child up to mischieI behind the parents` back. II the parents are
wise and understanding, they can help by being strict. ThereIore, one must try to Iree the mind
throughdisciplined attention Irom mindless running aIter sense pleasures.

Actually, the pleasant sensation arising at the moment an external object contacts the mind is
kammically indeterminate. The danger lies in the reaction to it, Ior example, when one allows
craving Ior a continued experience oI it to arise. So the Iirst step is to be mindIul and clean up any
possible reaction. As a result the mind becomes bright and peaceIul. Many pleasant sensations such
as thrills and rapture will Iollow. One may even enter stages oI extreme calmness and coolness.
Again there is a danger oI a lot oI satisIaction arising aIter allowing a subtle Iorm oI craving to
creep in. This is called stopping inside or stagnating within. The antidote is again to be mindIul and
note every arising.

II a traveller is on a journey to meet a Iriend, she cannot aIIord to stop too long at some pleasant
places along the way. Doing so, she may be exposing herselI to dangers and miss the appointment.
So she has to go according to the schedule.




AIter the yogi has overcome this subtle craving, he needs to keep on noting whatever arises.
Impeccable mindIulness which prevents wandering outside and stagnating inside will lead to the
true happiness Ior which one aspires.


Neutral Eeelings Neutral Eeelings Neutral Eeelings Neutral Eeelings

It is natural Ior pleasant Ieelings to arise aIter meeting with an agreeable object and unpleasant
Ieelings aIter meeting with a disagreeable object. Similarly, neutral Ieelings Iollow aIter meeting
with a neither agreeable nor disagreeable object. However, it is diIIicult Ior beginners to spot these
indiIIerent or neutral Ieelings. Daily one meets with a lot oI neutral objects. Eor example, one may
glance at a stone or a pebble. At the very moment oI contact there is neutral Ieeling. It also occurs
with sounds, smells, tastes, touch sensations, and thoughts. In the instructions Ior the beginner, one
is told to c oncentrate on p rominent objects. Among the Ieelings one should watch are pleasant
Ieelings and painIul Ieelings rather than neutral Ieelings.

As practice deepens, one will be able to distinguish these more subtle indiIIerent Ieelings too. They
become very distinct starting Irom the insight knowledge oI dissolution up to the insight knowledge
oI equanimity about Iormations, where they become most obvious. This latter stage is a peaceIul
and tranquil state where one has a lot oI energy and can silently watch and meditate Ior long hours.
At this point again one can easily become attached to the tranquillity and may convince oneselI that
one has at last attained to the Special Dhamma.

But as long as one is still clinging to good practice there is a tendency to stagnate. The strategy to
combat subtle attachment is to be very mindIul oI the speciIic and universal characteristics oI
neutral Ieelings. Eor the yogi at the stage oI equanimity about Iormations it is even more important
to be continuous and relentless in the eIIort throughout the day. Having overcome this attachment,
one may experience a jump into emptiness while clearly watching the object; that means a
disappearing oI the noting mind.

Contemplation oI Mental Objects Contemplation oI Mental Objects Contemplation oI Mental Objects Contemplation oI Mental Objects

Mental objects here can be interpreted as natural phenomena which are experienced directly
through any oI the six sense doors and are empty oI a permanent entity.

The Process The Process The Process The Process oI Seeing oI Seeing oI Seeing oI Seeing

Eirstly, let us investigate a set oI prominent mental objects involved in the act oI seeing. The
process may be compared to the striking oI a match (striker) on the box (receptor) to produce a
Ilame (ignition). There are three component parts present Ior it to occur:

a. the visual object (striker)

b. the eye basis (receptor)

c. the seeing consciousness (ignition)



The receptor or the sensitivity oI the eye is a natural phenomenon. It is the sensitive material basis
Ior the reception oI the visual object. It is egoless and liable to change. At the moment oI contact
between the striker (visual object) and receptor (eye basis), there is ignition (the seeing
consciousness). The striker and the ignition, like the receptor, are egoless and liable to change.
Each oI these phenomena also has its peculiar or unique characteristics. These three elements
occur simultaneously during the act oI seeing.


In meditation this act can be noted in a general way with the use oI the convenient label seeing.
When noting it, the mind will be able to pick up any one oI the three elements which happens to be
predominant at that particular moment. II one is able to take note in this way, one is said to be
contemplating mental objects. One has to penetrate the unique characteristics and see the cause and
eIIect relationship between these elements. II one is not mindIul and does not see the impersonality
oI these natural phenomena, one is overcome by ignorance. Heedlessness is also the cause oI
craving Ior any oI the three elements to arise. One may crave to see, be attached to the eye, or Ieel
lust Ior the object seen. When craving increases it turns into grasping, to indulgence in sensuality,
and the wrong belieI in a selI or soul.

Eear arises because clinging knows no bounds. Clinging is a sticky attachment. The knowing Irees
one Irom craving. There are two prominent characteristics with these sticky deIilements. They are
oppressive mental objects. There arises a lot oI Irustration while trying to get the objects craved Ior.
There is also a lot oI suIIering Irom the possessive guarding oI obtained objects and the inevitable
separation Irom them either during one`s liIetime or at the moment oI death.

The deIilements are like strong heat. Craving, clinging, lust, etc., burn like a Iire. The mind is
burning while scheming to get something or even more when one is unsuccessIul in getting it. A
Iire burns oII the Iuel leaving only Iilth and ashes. Similarly, deIilements burn us, leaving our
minds dirty and unhappy. Knowing this, let one build up an eIIicient and eIIective deIence,
mobilizing the Iire brigade oI mindIulness to put out the raging Iire oI deIilements.

Not knowing, one clings;
clinging brings Iear.
Knowing is Ireeing;
Ireedom is clear peace.

The Process oI Hearing The Process oI Hearing The Process oI Hearing The Process oI Hearing

At the moment oI hearing there also occur three elements:

a. sound (striker)

b. ear base (receptor)

c. hearing consciousness (ignition)






II one is unmindIul, there is ignorance and thereIore one tends to cling to pleasant sounds or has
aversion to sounds one does not like. One tends to think that I am hearing, and one gets attached to
the physical ear as well. Unless one is mindIul, one cannot successIully penetrate into their true
nature.

When one is unmindIul, three cycles start running, the cycles oI deIilements, oI actions, and oI
results.

Eor example, one might hear a sweet singing sound oI a person oI the opposite sex. II one is not
mindIul, one Iirst clings to the sound. II unchecked, one clings also to the song. Eurther, there can
be a shiIt oI clinging to the singer and all these types oI clinging perpetuate the cycle oI
deIilements. This leads to desire Ior possession, which will result in a lot oI scheming and actions
which are Iuel Ior the cycle oI actions. One might even resort to illegal and immoral means to
obtain the craved objects. All this is bound to make us reap kammic results. This is the cycle oI
results.

ThereIore, iI one does not nip the deIilements in the bud, the cycles will start rolling and create a
lot oI becoming: continued rebirths and suIIering. But iI one is in the habit oI being mindIul and at
once notes the process as hearing, one would at times be able to notice the most prominent one oI
the three elements. One might penetrate intuitively into the true nature oI that element. Then the
cycle oI deIilements will be cut oII. So will the cycle oI actions and their results. The same
principle applies to the conscious processes occurring at the other sense doors.

Seeing, hearing,
sensing and knowing.
Don`t be careless.
Note! Note!

Th Th Th The Process oI Touching e Process oI Touching e Process oI Touching e Process oI Touching

When one is watching the rising and Ialling process oI the abdomen the three elements are likewise
present. The body base is like the receptor, the sensations maniIested as tension, tightness,
movement, vibrations, relaxation and so on are like the striker, and the body or touching
consciousness is like the ignition. The purpose oI watching the processes is to penetrate deeply into
the nature oI these three elements.

The deIilements we mentioned above can be classiIied into three types by way oI intensity. The
grossest are the deIilements oI transgression, that is, the breaking oI one`s precepts, or the stepping
over the rights oI others. The medium gross deIilements are obsessive deIilements that occur purely
at the mental level and do not maniIest in physical action or speech. The most subtle deIilements
lielatent, having the potential to arise given the appropriate conditions.







In taking the Iive or eight precepts lay people on retreat accomplish the three path Iactors oI right
action, speech, and livelihood. This pure conduct has the quality oI abandoning the deIilements oI
transgression. The right eIIort, mindIulness, and concentration which are also developed have the
ability to abandon deIilements at the mental level. But it requires right aim and right understanding,
the two Iactors oI the insight group oI the EightIold Path, in a developed Iorm, to cut oII the latent
deIilements. ThereIore, when one practises the Ioundations oI mindIulness, every time one is
clearly aware oI the observed object, there is puriIication oI the deIilements at the three levels.
Even iI one has still yet to reach the state oI nobility through enlightenment, the latent tendencies
are temporarily abandoned in the sense that they have no room to arise.

The latent deIilements can be understood in two ways. As impurities that can arise within the
continuity oI existence oI a being in sam1sa3ra; they arise when conditions are Iavourable Ior their
arising. They are called latent deIilements in continuity. Or they can be understood as impurities
that can arise in connection with all clear objects oI mind and body. They arise when the conditions
are Iavourable and when the perceived objects are not understood through vipassana insight as they
really are. These are called latent deIilements in objects. Iatent deIilements can only be uprooted
by the noble attainment oI enlightenment.

It is these three types oI deIilements that cause turmoil and conIlicts in those whom they aIIlict.
True missionary work involves Iirst the establishment oI the Dhamma in oneselI beIore one can
share it with others. Only when one is at peace with oneselI will one also be at peace with others.
This peace will shine Iorth Irom one`s own heart and encompass the hearts oI others. Without the
practice oI insight meditation one is like a dry parched desert. Existence is meaningless. But one
who is established in mindIulness and insight is like an oasis that is cool, Iresh, and alive.

The Process oI Knowing The Process oI Knowing The Process oI Knowing The Process oI Knowing

The process at the mind door is similar to that oI the eye or ear door (see above) since three
diIIerent elements give rise to mental processes:

a. the mental object (striker)

b. the mind element (receptor)

c. the mind consciousness element (ignition)

The mental objects include Iive sensitivities (which are eye base, ear base, nose, tongue and body
base); sixteen subtle material qualities (including the water element); all classes oI consciousness;
all mental Iactors; Nibbna and concepts. All these are ultimate realities, except Ior concepts.

Two classes oI consciousness make up the mind element: liIe-continuum consciousness
(bhavanga citta) which occurs during deep dreamless sleep, and the mind-door adverting
consciousness.

The mind consciousness element includes all classes oI consciousness which can imagine or think,
like seeing images, visions, hallucinations in the mind, hearing sounds in the mind, and the like.




The material basis Ior the mind is the heart base. Although not speciIically named, it is stated in the
Abhidhamma Pitaka that consciousness and the associated mental Iactors have a material basis.
Commentators say that this material basis is located in the clear blood Iound within the anatomical
heart: thus the term heart base. Modern science, however, reIers its site to the brain. One may
question how the latter assertion is possible since the rebirth consciousness arises simultaneously
with this material basis and at that time, just aIter the moment oI Iertilization, the brain, eyes, etc.,
have yet to develop. II one`s insight develops, one can experience directly the site oI the mind
consciousness element within the heart.

All objects arising at the mind door, with the exception oI concepts and Nibbna, can be used Ior in
sight practice. That is, one should note all activities oI the mind. II one is not mindIul while
thinking, one tends to think that there is someone behind the process. But iI one is mindIul, one will
know that there is actually no one, no selI or soul which is thinking. There are just mental
phenomena behaving according to their true nature: impermanent, unsatisIactory, and egoless.

Mental objects occupy a very wide range. Here we shall look at Iive categories.

i. At the moment oI seeing it is possible that the yogi when concentrated and mindIul picks
up the eye sensitivity in one oI the three ways, that is, as the sensitivity that allows visual
objects in, as the connection between the seeing consciousness and the visual object, or
as the physical basis upon which the seeing process depends. The same can be applied to
the other sensitivities.

ii. When experiencing physical sensations such as trickling, solidity, heat, hardness, etc.,
one may experience them in lumps. This cohesive quality is actually the characteristic oI
the element oI water. It is always experienced together with another element, like
hardness (earth element), heat (Iire element), or pressure (air element). While watching
the cohesion one is contemplating a mental object, as the water element cannot be
directly experienced at the body door.

iii. One object Ior the contemplation oI mental objects is picked up usually aIter meals: the
nutritive essence. It can be Ielt as increased strength, together with Iullness oI the belly
and tightness oI the body.

iv. One is also contemplating mental objects when observing the Iive hindrances: sensual
desire, ill-will, sloth and torpor, restlessness and worry, and doubt. When craving Ior
attractive objects arises one might come to know oI it automatically or one might note it
deliberately as sensual desire. Then one is contemplating a mental object. While noting,
one may come to know the cause Ior the arising oI these hindrances, the cause Ior
overcoming them, and the cause oI their eradication. This is also contemplation oI mental
objects.

v. Included in the Iield oI contemplation oI mental objects are the seven Iactors oI
enlightenment, namely:




1. MindIulness

MindIulness becomes obvious at the stage oI the insight knowledge into arising and passing away
oI phenomena. At that point it is clear that mindIulness and its corresponding object occur in pairs.
This mindIulness is the enlightenment Iactor oI mindIulness.

2. Investigation oI States

Investigation oI states actually reIers to insight knowledge itselI. At times, as intuitive insight know
ledge arises, there is a looking back on it and acknowledging it. This is a contemplation oI mental
objects, that is, watching the enlightenment Iactor oI investigations oI states.


3. Energy

At a certain point in the practice one may notice that even without any deliberate or special exertion
eIIort comes about automatically and evenly. One is then aware oI the enlightenment Iactor oI
energy, which is another instance oI contemplation oI mental objects.

4. JoyIul Interest

Similarly when insight knowledge arises, it may occur with various Iorms oI joyIul interest or deep
satisIaction. When one takes note oI this, one is watching the enlightenment Iactor oI joy.

5. Calmness

Again, at that stage, one also experiences ease oI body and mind. Being Iree Irom worries one is
tranquil. This is the enlightenment Iactor oI calmness.

6. Concentration

Eurthermore, the mind keeps on sinking, penetrating into whatever arises. That is, the mind is not
scattered but collected, Ialling accurately onto the object observed. This is the enlightenment Iactor
oI one-pointed concentration.

7. Equanimity

Iastly, the mind becomes very balanced. It is observantly noting with composure all pleasant and
unpleasant phenomena appearing in its Iield oI awareness, without reacting either positively or
negatively to them. This balanced state is the enlightenment Iactor oI equanimity.









Physiological BeneIits Physiological BeneIits Physiological BeneIits Physiological BeneIits

The immediate beneIit oI the practice oI the Ioundations oI mindIulness is the development oI the
seven Iactors oI enlightenment, which eventually will lead to the utter release Irom suIIering. A
by-product oI the practice are changes in material phenomena. In the Samyutta Nikya the Buddha
once commented that one who has regrets and remorse over the past, and worries and craving Ior
the Iuture, will not be blessed with health, beauty, and the like. But iI one does not have remorse,
worry, or craving Ior things oI the past and Iuture, but is easily satisIied, then one will have a
complexion that is pleasant and clear.

When a yogi is engrossed in insight meditation, he is, with every moment oI mindIulness,
developing special qualities maniIested as light, joyIul contentment, and other non-sensual
ecstasies. One becomes very calm, and with the deepening oI practice, mindIulness and insight
arise to abandon the mental deIilements. This also brings about a radical change Ior the better in the
physiological system, especially in the blood circulation. As a result there is heightened awareness
and sensitivity through the sense organs. What is more, there have also been cases oI yogis being
cured oI many chronic ailments and diseases. I will cite two cases.

Case A Case A Case A Case A

EiIteen years ago at the Mahasi branch centre in Moulmein, Myanmar, there was a man suIIering
Irom stomach ulcer. He had been advised by a physician to undergo a surgical operation. Being
aIraid that he might die, he decided to put it oII and went to do meditation instead. AIter one week,
he had a relapse and he suIIered intense pain. II not Ior the teacher`s encouragement, he would
have given up.

By the third week he Ielt the ulcer stiIIen, which gave rise to a lot oI pain. But by then the
concentration and mindIulness had increased and he could endure it. At one point he lost all sense
oI bodily Iorm and there was only the mindIul consciousness noting pain. There was detachment
while watching phenomena arising and passing away.

Then once he heard a loud sound oI the ulcer bursting. He was cured oI the ailment! He no longer
had to avoid certain types oI Iood, nor to undergo the operation. AIter the retreat his eyes and skin
became very clear and bright. He had even put on weight. Ever since he has been helping the
Buddha`s dispensation in many ways.

Case B Case B Case B Case B

There was a lady who had high blood pressure Ior thirty years. She had spent a lot oI money
consulting physicians but to no avail. About ten years ago she came to practise meditation in the
meditation centre.








AIter a while there was a lot oI tension and pain in her brain, and at times she Ielt as iI the blood
vessels were at the point oI bursting. Though her relatives pleaded with her to go back, she endured
the pain and continued the practice oI pinpointing the pain whenever it arose, until she even Ielt
giddy at times. Iater a lot oI heat began to emanate, together with proIuse sweating, Iollowed by a
stinking odour coming out oI her armpits. As she persisted noting observantly, the heat subsided
and her whole body eventually cooled down. AIter that she was completely cured oI high blood
pressure.

Many yogis have been cured through the practice oI the Ioundations oI mindIulness, that is to say,
through the development oI the enlightenment Iactors, especially oI ailments connected with the
blood, stomach, and nerves. In the Pali Canon, we also come across the Buddha and his close
disciples being cured by this practice. Mahakassapa once became ill because oI unhealthy Iood. His
sense organs dulled. When the Buddha recited to him the Iactors oI enlightenment he listened and
reIlected on how he had Iirst become a monk and within one week oI practice had penetrated the
Eour Noble Truths and perIected the development oI the seven Iactors. As a result oI this reIlection
there was an upsurge oI joy and he was Iilled with praise Ior the Buddha and his teachings. AIter
that his Iaculties and complexion became very clear.

The Iactors oI enlightenment have great power and potency. They are said to be the most eIIective
medicine. Though this practice oI the Iour Ioundations oI mindIulness is essentially the process oI
puriIication oI the mind, it can also result in the puriIication oI the body.





























CHAPTER EOUR
Arousing
SkillIul States



We are always surrounded by objects with the potential to elicit unwholesome reactions oI the
mind. Paying attention to Iour avenues oI mental habits can ensure a higher degree oI saIety in the
Iace oI tempting objects. They are essential in arousing skilIul states to counteract mental
pollutions.

The Iirst habit is restriction. It is the skilIul conIinement oI the mind to wholesome states by means
oI the strong resolve: 'May my mind dwell only in the Iield oI wholesome states.

This is a powerIul Iorce which carries on even when one meets with strong objects that tend to
stimulate unwholesome mental activities. Eor example, beIore one goes to a busy town, one can
resolve not to cause an accident. As a result, one drives into town very mindIully. Similarly, one
may resolve to abstain Irom harmIul Iood even though it tastes very nice. In the same way a resolve
can restrict the mind to dwell only in the realm oI mindIulness.

The second is the habit oI reorientation. Despite the resolution oI restriction, the mind may still
wander to unwholesome states oI mind. When this happens, one should quickly disengage Irom
those unwholesome states and reorient it to wholesomeness. That is, one should bring the mind
back to the principal object oI meditation. Eor example, a Ioolish driver may cause one to swerve
Irom one`s lane, but aIterwards one brings the car back to where it should go. In the practice oI
insight meditation, one is supposed to note whatever arises, but there are times when one is unable
to handle a predominant object eIIectively. That is to say, the strong object tends to take the mind
away to unwholesome states. At such a time, it is wiser to disengage it Irom the intervening object
and reorient it to the primary meditation object. This is really a technique oI tranquillity meditation
rather than insight meditation. The latter can handle any dominant object Ior its contemplation.

The third accomplishment oI mental habit is called consecutive occurrence. This is a mastery that
comes Irom continuous practice. As a result oI uninterrupted mindIulness, one becomes
progressively more skilIul in maintaining wholesome mental states. There will come a time when
one will not be drawn even to a very attractive object. The Ioundation Ior this is twoIold, in that
one has Iirm conIidence in the practice oI insight and one`s motivation is pure and noble. AIter the
establishment oI the Ioundation one has to exert a lot oI eIIort to develop the power oI accuracy and
mindIulness. Unbroken mindIulness leads to wholesome states occurring consecutively,
culminating in the power oI mind to stay unaIIected even at times oI crisis, and in the realization oI
impermanence, unsatisIactoriness, and non-selI.

The Iourth accomplishment is the ability to give apt attention whenever encountering attractive,
repulsive, or delusive objects, as a natural inclination arising Irom supportive kammic and social
conditioning. To be able to develop apt attention Iour conditions need to be IulIilled. These
conditions carry the name oI Iour wheels oI IulIilment.


i. A suitable locality is required, where one can Iind conducive social conditions that can
bring about wholesome actions. That is, one can Iind the Iour classes oI the Buddha`s
Iollowingmonks, nuns, male and Iemale devoteesand can practise generosity,
morality, and meditation. In other words, it is a place where Buddha Dhamma is
Ilourishing and expressed in the liIe oI the people.

ii. Once one has Iound a suitable locality, then one also needs suitable company. The most
important people to inIluence one`s spiritual growth are one`s parents, teachers, and
intimate Iriends. II one associates with those who are always thinking oI others` welIare
and are pure in their deeds, not malicious, who hold dhammic values in high esteem,
then one is able to develop a lot oI spiritual enthusiasm and a sense oI urgency to
perIorm meritorious actions. One can also hear a lot oI Dhamma and have an
opportunity to discuss it regularly.

iii. When, with the help oI one`s good Iriends, one has gained understanding oI the
teachings, then it is up to oneselI to value, cherish, and practise these spiritual principles
correctly. By skillIul moulding oI oneselI one achieves perIection in morality,purity oI
mind, and insight by penetrating the Dhamma and getting a glimpse oI Nibbna. Then it
doesn`t matter where one is, because the spiritual values have become an integral part oI
oneselI and will never be lost.

iv. That one has this wonderIul opportunity to come across a suitable locality, rely upon
good people, and Iind success in skilIully moulding oneselI is because oI one`s past
meritorious actions. The results oI these past deeds help to create in the present an
environment most conducive to spiritual growth.
























CHAPTER EIVE
The Ten Armies
oI Mra



At one time the Buddha addressed his monks: 'Iisten, monks, I will tell you the weapon that will
completely pulverize the army oI Mra. It is nothing other than the seven Iactors oI enlightenment.

Meditation is actually a battle between the inner Iorces oI good and evil. Most people are at the
mercy oI the evil Iorces.

A weak mind, on meeting with an object likely to trigger oII greed, hatred, and delusion, gets swept
away by unwholesome tendencies. ThereIore, these people are trapped in the vicious cycle oI
samsra Ior a long time. One may doubt the possibilities oI overcoming evil, but eIIort is a very
potent Iorce. One can use it to conquer the seemingly powerIul Iorces oI Ma3ra.4 DeIensive tactics
too are needed, and with each step oI progress in insight a battle is won. The armed Iorces oI Mra
are ten in number.

Mras Iirst army is sensual pleasures. They Iall into the two groups oI the sensual objects and the
hankering Ior them. The hankering aIter these objects is a vicious cycle, a perpetual drowning. One
has to overcome it to start treading the path, but total conquest occurs only at the third stage oI
enlightenment. Although one might not yet have overcome it completely, there is a radical change
in one`s attitude towards these pleasures at the stage oI knowledge oI rise and Iall. Delight in the
mental object will make sensual pleasures look cheap.

_______________________________

4. The Pali term Mra is derived Irom a Pali word meaning "death." Mra is the personiIication oI
the Iorce oI ignorance, delusion, and craving that kills virtue as well as liIe.


His second army is dissatisIaction. Those oI you Irom an aIIluent society may Iind the routine in
the intensive meditation retreat rather boring. You may also become unhappy with the lower
quality oI Iood and the lack oI comIort in the meditation centre. But iI the dissatisIaction is
mindIully noted, one can get over it and carry on with the meditation, the path oI puriIication.

His third is hunger and thirst. The dissatisIaction will drive the yogi to thirst Ior good things such as
special kinds oI Iacilities or Iood. But at the stage oI insight into rise and Iall oI phenomena one
realizes that the mental object is itselI very sumptuous Iood.









The Iourth army is craving. Craving comes Irom being deprived oI what one likes. Erequent
disappointment, Ior instance in shattered hopes oI getting Iruits and cakes at lunch or oI having
something other than rice gruel and beans Ior breakIast, leads to a Irantic eIIort to search and get
what one craves Ior. But again, at the stage oI rise and Iall the yogis realize that there is no taste
that can beat the taste oI the Dhamma. Then there is no more oI that Iamiliar hankering.

Sloth and torpor is the IiIth army. When one is unable to stop the hunger and Irantic search to
gratiIy one`s sensual desires, one gets exhausted by many ingenious schemes and clandestine
activities. As a result mindIulness slackens and one Iinds the mind at the mercy oI Mra`s IiIth
army, lethargy and sleepiness.

This army is completely overcome only in a Iully enlightened person. Nevertheless, as the Iactors
oI enlightenment are developed, one dispenses with more and more sleep. In Iact, at the insight
stage oI rise and Iall, one is boosted up with energy. This energy can go on by itselI. One becomes
accomplished in energy as the mind is crystal clear, Iresh and alert. We are told in the Anguttara
Nikya that Moggallna encountered sloth and torpor while striving Ior the higher stages oI
enlightenment. The Buddha gave some pointers and a strategy to combat this IiIth army oI Mra.


a. Sleepiness is aggravated by thoughts that encourage rest or taking a nap. One should
thereIore make a Iirm resolution to put away such lazy thoughts at once and strive on
with vigour. One can also choose to increase the number oI objects to watch. Eor
example, iI there is an interval between the rising and the Ialling oI the abdomen, it can
be Iilled in with other notings, Ior instance oI the sitting posture or oI various touch
points. The second method can be illustrated with a simile. There is a bright child in the
class who Iinds the work easy and gets bored. His boredom can be challenged with an
increase in his work load.

b. The characteristic oI sloth and torpor is a shrunken state which does not pick up objects
easily. The opposite is accurate application oI the mind on the object. Eor example one
makes the mind note precisely each rise and Iall. This has the power to open and reIresh
the mind.

c. In the advice to Moggallna, the Buddha recommended the recitation oI inspiring
passages. But care should be taken that this does not disturb the other yogis.

d. The mental recollection oI inspiring passages oI the Dhamma is also invigorating.

e. Pulling the ear lobes, rubbing the body, head and limbs vigorously helps to stimulate the
blood circulation and thus clears up drowsiness.

I. One may also wash or splash the Iace with cold water and then look mindIully in all
directions, Ior example at the sky Iull oI stars.





g. One may also visualize light, the moon, stars, etc., or actually sit in a lighted room. Anot
her interpretation oI this perception oI light is the creation oI an intense wish to see more
clearly what one is actually doing.

h. II all the above six methods Iail, then one can get up to do brisk walking. But bear in
mind that while doing so, one has to be very mindIul and restrained in the senses, while
trying to keep the mind concentrated on the process oI walking.

i. II this still does not work, then it is time Ior a graceIul surrender. That is, go to bed
mindIully, lying down in 'the lion`s posture.5 BeIore sleeping, set the alarmnot oI the
clock but in the mindand then continue to watch the rising and Ialling processes oI the
abdomen. At the very moment oI waking up, be mindIul. A very short nap is allowable in
the case oI sleepiness due to a heavy meal. But this should not be longer than the time it
takes Ior the hair oI a monk to dry!

Mra`s sixth army is Iear. It can arise in the meditator who lives in the Iorest and deter him in the
practice. Sounds which may lead to images oI non-existent ghosts or wild beasts can produce Iear.
In meditation centres in the city these sorts oI incidents may not be so obvious. But this sixth army
oI Mra can assume the Iorm oI dread oI interviews, disappointment, inIeriority complex, selI-pity,
and all sorts oI paranoia. II we are able to transcend all these, we will have a lot oI inspirations
instead

______________________________

5. The lion's posture is the Buddha's way to rest, lying on the right side and sustaining the head with
the right arm.




The seventh army is doubt. A yogi may begin to doubt the authenticity oI others` reports, one`s
own capability (maybe I don`t have enough prams ... ) and the method oI practice (this method is
great Ior others but maybe it doesn`t suit me ... ), the teacher (even during the Buddha`s time
diIIerent people had aIIinities with diIIerent teachers ...), and so on. Doubt is yet another
Iormidable army oI Mra.

The eighth army is conceit. When the practice becomes better one may have many unusual
experiences. As a result one may Ieel that one has attained to some supernormal state. When
assaulted by this subversive Iorce oI Mra, one is not willing to listen to the teacher`s instructions
and may begin to look down on other peoples` practice or other traditions. One may even end up
being a Ianatic.

The ninth army comes in the Iorm oI gains, Iame, and reverence as a result oI good practice. One
can easily become attached to all these, thus slackening in one`s own practice. This is comparable
to the rare Ilowers oI a bamboo that spell the end oI the plant.




Mra`s tenth and last army can arise out oI the respect and homage shown by people, which tempt
the yogi to greatly overestimate and exalt himselI or herselI while disparaging others.

The yogi who cannot deIeat the armies oI Mra is like a titan who lacks courageous eIIort. One
who has the ability to win each and every battle is indeed endowed with heroic eIIort. There are
three phases oI heroic eIIort, the launching phase whereby the initial eIIort is made, the booster
phase when increased eIIort is required to overcome the assault by hindrances, pain, and so Iorth,
and the sustaining phase when practice is good. In the last phase one still has to keep looking out
Ior inIiltration by subversive elements Irom Mra`s armies like pride, complacency, Iame, gains,
veneration, etc.and clear them up. The energy needed Ior this clearing up operation comes Irom the
touchdown phase that leads to Iinal victory in the war with Mra. At this stage one must still remin
d oneselI that the end oI the journey is not yet reached.

As there are enemies within and without, so wars are Iought internally and externally. The external
wars should be avoided at all instances. They cause immense suIIering and senseless destruction.
But the energetic and mindIul resistance to the mental corruptions is a cause oI much peace and
happiness. Weapons oI war are lethal but are also subject to wear and tear with continued use. In
the days oI old, Ior instance, the more heads were cut oII, the blunter the warrior`s sword became.

The weapons employed in the war with Mra`s armed Iorces, however, are not only eIIective,
Iormidable, and powerIul, but increase in eIIiciency and sharpness with Irequent usage. Eor
example, the more continuously mindIulness is used, the sharper it becomes, enabling wisdom to
penetrate into even more proIound depths oI reality. With the deepening oI practice heroic eIIort is
strengthened, as the spiritual weapons are incredibly sharpened, until one cuts through all delusion
with a single stroke and attains enlightenment.

























CHAPTER SIX
Nibbna



Nibbna is said to be a reality just like consciousness, mental Iactors, and matter. It is thereIore not
a mere concept or imagination. It is also a mistaken view that the Noble Ones have a special mind-
body complex or a special core to the mind-body complex. It is, however, true that Nibbna cannot
be really described to one who has not realized it. One description is Ireedom Irom all suIIering,
that is, peace. It is something better than all the good things in liIe. The Dhamma classiIies
happiness as oI two kinds, happiness associated with Ieelings (like pleasure) and happiness
dissociated Irom Ieelings, which reIers to the peace oI Nibbna. The Iirst kind oI happiness is
conditioned by three Iactors: the base, the object, and consciousness. The second kind oI happiness
is Nibbna which is unconditioned.

The Iirst kind oI happiness, sensual pleasure, lasts a short time but one has to work hard to get it.
One can also get sick oI sense pleasures. In the search Ior them, one encounters a lot oI suIIering.
In the Iinal analysis these sense pleasures are impermanent, troublesome, and illusory.

Eor ordinary Iolks, happiness is bound up with Ieelings. They cannot think oI it dissociated Irom
Ieelings. So their satisIaction in liIe is sensual pleasures because they can`t think oI it otherwise. To
illustrate that there can be a happiness which is not associated with sensual pleasure, we take the
example oI a millionaire who can enjoy many things like Iood, music, etc. AIter enjoying sensual
pleasures he goes to bed and sleeps so soundly that he does not want to wake up. When someone
does indeed wake him up, so that he is able to enjoy all the blissIul pleasures oI the senses again, he
gets angry. Why? Because that sleep, though not directly a sensual pleasure, is a kind oI happiness.

SuIIering in this world originates Irom the deIilements. In order to overcome suIIering, to get
nibbnic peace, we have to remove the cause. ThereIore yogis practise mindIulness, which guards
against the deIilements arising Irom moment to moment at the six sense doors. When they do so the
y are at least temporarily released and have peace. But iI one is vigilant and persistent one can
reach the peace that is timeless!















The Way to the Happiness oI Peace

All beings everywhere by their very nature seek happiness, but Iew realize that happiness can only
be Iound by obtaining peace oI mind. The Buddha taught that peace oI mind does not descend upon
us by chance, but can be achieved by diligent practice oI the Noble EightIold Path. This path the
path to peace unIolds in three stages: morality, concentration, and wisdom. Its culmination is the
practice oI insight meditation, which leads directly to the bliss oI liberation. In the present booklet,

Sayadaw U Pandita explains in simple and lucid language the basic steps to be taken in the
development oI insight meditation. His instructions, which centre around the 'Iour Ioundations oI
mindIulness, will be beneIicial to both beginners and experienced meditators. Sayadaw U
Pandita is one oI Burma`s outstanding contemporary meditation masters, highly respected in both
the East and the West. A direct disciple oI the renowned Ven. Mahasi Sayadaw, he is the abbot oI
the Panditarama monastery and meditation centre in Yangon and also leads retreats in various
countries around the world.


Buddhist Publication Society
Kandy Sri Ianka



ISBN 955240220-4 ISBN 955240220-4 ISBN 955240220-4 ISBN 955240220-4


Printed in Sri Ianka by
Karunaratne & Sons Itd.,
Homagama
Cover picture by
Thilak Palliyaguruge