ANSWERS

to vippasana practitioners questions

Abstract
These Q&A are collected by Thamanay Kyaw Sayadaw for his students, they are direct reference
from the Nikayas and Mahasi texts.

Thamanay kyaw
[Email address]
Contents
Apart from the Buddha even Sāriputta did not declare any yogī a sotāpanna or an
anāgāmi or an Arahat. ................................................................................................. 2
The Definition of Vipassana: ....................................................................................... 2
When the objects appear very quickly, how to note? .................................................. 3
The calling of these terms or names should not be repeated by mouth. ...................... 3
Note it mentally, not verbally....................................................................................... 4
In fact, words are not of real significance. ................................................................... 4
One or both hands should be placed on the abdomen .................................................. 4
When Bhaṅga ñāṇa is attained, no basis is needed. .................................................... 4
Why is it impossible to remove the paññatti (concept) at the beginning of practice? . 5
At the beginning of meditation, why is the labelling used during contemplation? ..... 5
Is it possible that one feels like one has become unconscious due to pīti? .................. 5
Is it possible that one feels like one has become unconscious due to passaddhi? ....... 5
Can one feel like one is becoming unconscious due to upekkhā? ............................... 5
Can one feel like one is entering trance due to thinamiddha? ..................................... 6
What should be done to overcome the ‘unconsciousness’ arising due to passaddhi,
upekkhā, and thinamiddha? ......................................................................................... 6
Can one attain Phala while going or eating? ................................................................ 6
Whether the Noble Eightfold Path was sermoned in detail or not? ............................. 6
To what extent must insight be purified? ..................................................................... 7
In the satipaṭṭhāna practice, should one cultivate only one satipaṭṭhāna? .................. 9
Is it possible at the beginning of meditation to get rid of concept completely? .......... 9
In what situation is it suitable to note by spreading and when it is not?.................... 10

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 Apart from the Buddha even Sāriputta did not declare any yogī a
sotāpanna or an anāgāmi or an Arahat.
What is important is that the yogis should follow the method that is in accord with
Satipathana sutta and other teachings. He must be free from hypocrisy, self-deceit, he should be
sincere and candid and he should stick to the instructions according to the Buddha’s teaching.
The yogi practises mindfulness constantly as instructed and reports his experience to the teacher.
The teachers note the yogø’s progress and his account of contact with Nibbæna on the Ariyan
level. They urge the yogø to continue his practice. When they consider his progress satisfactory,
they tell him about the stages in the development of insight-knowledge, the path and its fruition.
Then the yogø assesses his progress on the basis of what he learns from us and determines the
stage he has attained. We do not pass judgment on his attainment but let him judge for himself.

Yet some people criticize us, thinking that we give verdict but this is a misapprehension.
Some look askance at our non-commitment, wondering why the teacher should not be able to
specify the stage of a yogø’s progress. But our non-committal attitude is in keeping with the
Buddhist tradition in that apart from the Buddha even Særiputta did not declare any yogø a
sotæpanna or an anægæmi or an Arahat.

Furthermore, a meditation teacher is like a physician. In olden days physicians did not have any
instrument to test the physical condition of a patient. They had to diagnose the disease by
examining the patient’s condition, feeling his pulse and listening to what he said. If the patient
did not speak the truth, the physician went astray. Likewise, if the yogø does not report
accurately, the teacher may be mistaken in his judgment. So the practising yogø should be free
from pretence and hypocrisy and forthright in reporting his experience. And it is best for the
teacher to note all that the yogø says, tell him about the stages of insight and let him judge for
himself.(Sallekha sutta)

The Definition of Vipassana:

Vipassana means seeing psycho-physical phenomena in a special way, that is seeing the
impermanence of things and so on. There are ten stages of vipassana beginning with sammasana
(the insight that discerns impermanence, etc.) and culminating in conformity insight (anuloma –
the insight previous to magga-phala enlightenment). Two foundational insights, nama-rupa-
pariccheda and pacceya-pariggaha, respectively, discern mentality and physicality and discern
the conditionality of these phenomena, but not their impermanence and so on. Thus these two are
not considered as vipassana insights.

Actually, these two insights can also be considered Vipassana in the figurative sense of leading
to that end (phalupacara), as they are the basis for the attainment result in all the ten stages of
insights. The discernment of mentality and physically and the discetnment of conditionality can
also be considered vipassana in accord with the definition given by the Pali text called Petako-
padesa, “Here, vi is just a decorative prefix, having no meaning, and passana means to see
psycho-physical phenomena.” In this way, all the insights including these two initial ones can be
called vipassana because they all see psycho-physical pnenomena in terms of their
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characteristics, function, manifestation or approximate cause. So, vipassana can mean seeing or
the insight that sees, observation or the insight that observe.
(Vipassana Guideline)
Vipassanā ñāṇa is attained by observing the actions of nāma rupa in the state of anicca, dukkha
and anatta.

It is not attained simply by casual observation but by in-depth observation of the actions as they
happening without leaving any one of them unobserved. Thus the observation should be on all
actions such as, seeing hearing. smelling, eating, etc, as they are happening and without failing to
observe any single action. At the beginning one should pitch upon one kind of action performed
by a living being.

So the Buddha in Mahā Satipaṭṭhāna sutta, said gacchāntova gacchāmīti pajānāti, meaning, “As
you go, observe to know that you go.” By that He meant that one should observe the force of
vāyo (wind, or the propelling force) as one walked. So also, He said, “As you sit, observe to
know that you sit.”
(HEMAVATA SUTTA)

The practice of Vipassanæ or Insight Meditation is the effort made by the meditator to
understand correctly the nature of the psychophysical phenomena-taking place in his own body..
(PRACTICAL VIPASSANÆ MEDITATIONAL EXERCISES)

When the objects appear very quickly, how to note?

When objects appear very quickly, only the objects are known without giving any name. If you
observe giving name, do not be concerned about giving name to all objects. If noting is done for
one or two times and four, five, or six objects is known, the task is accomplished. There is no
fault. It is tiring if one tries to note all the objects by giving names. Therefore, if you wish to note
applying name, then note slowly. When noting one time, let the knowing be four, five, or six.
The essential thing is to know clearly. At such a stage, let aside the sequence of practice and note
the objects arising at six sense doors. If the contemplation is not good by practicing in this way,
then revert back to the usual sequence of practice.

The calling of these terms or names should not be repeated by mouth.

On the occurring of upward movement, a mental note calling it as “rising” should be made, and
on the downward movement, a mental note calling it as “falling” should be made. The calling of
these terms or names should not be repeated by mouth. In Vipassanā Meditation it is more
important to know the actual state of object than to know it by the term or name. It is, therefore,
necessary for the disciple to make every effort to be mindful of the movement of rising from the
beginning till the end and that of falling from the start to the finish, as if these movements are
actually seen by the eyes. As soon as rising occurs, there should be the knowing mind close to
the movement. As in the case of a stone hitting the wall, the movement of rising as it occurs and
the mind knowing it must come together on every occasion. Similarly the movement of falling as
it occurs and the mind knowing it must come together on every occasion. ( THE SATIPAṬṬHĀNA
VIPASSANĀ MEDITATION )
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 Note it mentally, not verbally.
In vipassanā meditation, what you name or say doesn’t matter. What really matters is to know or
perceive. .( PRACTICAL VIPASSANĀ MEDITATIONAL EXERCISES)

In fact, words are not of real significance.

For particular attention, it may be mentioned that the words ‘rising’ and ‘falling’ should not be
uttered by mouth, but repeated by saying mentally. In fact, words are not of real significance. To
know the actual movements of the abdomen and the feeling of sensations that arise in the body is
of fundamental importance. If the contemplation is carried on by the simple act of mental
observation without the act of mentally repeating the words, the contemplation will be casual and
ineffective with many drawbacks such as, failing attention to reach closely enough to the object
to which it is directed, failing to clearly distinguish and perceive the phenomena part by part
respectively, and the deterioration of the necessary force of energy to contemplate. Therefore, it
is directed to contemplate by repeating the words mentally as stated earlier.( PURPOSE OF
PRACTICING KAMMATTHĀNA MEDITATION )

One or both hands should be placed on the abdomen

When contemplating rising and falling, the disciple should keep his mind on the abdomen. He
will then come to know the upward movement (expansion) of the abdomen on inbreathing, and a
downward movement (contraction) on out breathing. A mental note should be made as “rising”
for upward movement, and “falling” for downward movement. If these movements are not
clearly noticed by merely fixing the mind, one or both hands should be placed on the abdomen.
The disciple should not try to change the manner of his natural breathing: he should neither
attempt slow breathing by the retention of his breath, nor quick breathing nor deep breathing. If
he does change the natural flow of his breathing he will soon tire himself. He must, therefore,
keep to the natural breathing, and proceed with the contemplation of rising and falling. ( THE
SATIPAṬṬHĀNA VIPASSANĀ MEDITATION )

When Bhaṅga ñāṇa is attained, no basis is needed.

There are some people who think that the method of practicing Satipaṭṭhāna that is being
described is concerned only with mindfulness of the heave and fall of the abdominal wall, and
pass adverse criticism thereon. This is not true. Based on mindfulness of the heave and fall of the
abdominal wall, every feeling, thought or phenomenon that arises is recognized and mentally
noted.

Instructions have been given to the effect that when Bhaṅga ñāṇa is attained, no basis is needed.

The ambit of mindfulness is spread wide so that all body movement or posture; mental process;
feeling or sensation; and phenomena, that arise or appear are brought under this mindfulness
sequentially in the order of their respective conspicuousness, as each arises.(Vipassanā)

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 Why is it impossible to remove the paññatti (concept) at the beginning of
practice?
Not knowing and knowing wrongly is due to ignorance. In those who do not meditate, this
ignorance arises continuously in a stream. At the beginning of practice also there might exist the
ignorance that knows wrongly. If not then the ordinary kusala consciousnesses might arise
knowing in a wrong manner. The wisdom that is opposite of ignorance might remain behind.
Hence, at the beginning of practice there remains the ordinary perception instead of knowing
only material and mental phenomena. One may be unable to remove the concept object and the
ghana (compactness) object. (Manual of Insight)

At the beginning of meditation, why is the labelling used during

contemplation?
Before the meditation becomes mature, there is contemplation of tajjāpaññatti while labeling.
However, at the beginning of practice, the mind becomes stable and the ultimate material and
mental nature can be known only by noting thoroughly using label. It is possible to break apart
the compactness of continuity, which is the stream of material and mental phenomena, and the
characteristic of impermanence and so on can be known as they really are. When the meditation
is mature, the contemplative mind does not take them as objects, but exist knowing the ultimate
reality of material and mental phenomena. (Manual of Insight)

Is it possible that one feels like one has become unconscious due to pīti?
It is possible that in a person who is experiencing five kinds of pīti clearly, one may feel like
becoming unconscious momentarily. It is believed as the type of pīti that appeared in hermit
Sumedha when coming to know about the enlightenment of the Buddha, of the rich man
Anāthapiṇḍika, and of the King Mahākappina. This happens not only at this stage. In the higher
stages of knowledge too such as bhaṅgañāṇa, when it feels good to know and to make note, one
feels like one has become unconscious momentarily for few moments. After that the noting
becomes good or very good. It is believed that the pīti arises strongly as the level of knowledge
ripens. (Manual of Insight)

Is it possible that one feels like one has become unconscious due to
passaddhi?
In people with strong passaddhi it seems like one is becoming unconscious; there is no noting
and no thoughts. When one becomes aware again, the noting seems to improve. (Manual of Insight)

Can one feel like one is becoming unconscious due to upekkhā?

In some people while noting effortlessly, they may experience moments where it seems one has
become unconscious. After that the mindfulness becomes very good. This is believed to be due
to the power of tatramajjhattatāupekkhā. (Manual of Insight)
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 Can one feel like one is entering trance due to thinamiddha?
In some people while noting well comfortably the object and the noting mind gradually seem to
vanish and suddenly trance-like stage is experienced; sometimes, may fall asleep for long time.
When one becomes aware and continues meditation, the noting seems to get better. There is no
dullness or confusion. This is considered as the result of thinamiddha arising out of weakness of
effort in noting objects attentively and carefully ordue to excess of concentration. (Manual of
Insight)

What should be done to overcome the ‘unconsciousness’ arising due to

passaddhi, upekkhā, and thinamiddha?
Either by increasing the objects or by paying very careful attention the ‘unconsciousness’ due to
passaddhi, upekkhā, and thinamiddha can be overcome.

Can one attain Phala while going or eating?

Those whose concentration and wisdom are strong, they reach saṅkhārupekkhā ñāṇa after noting
for four, five, or six times. One reaches also to Phala frequently. One who has mastered it can
attain the Phala even when walking or eating. (Manual of Insight)

Whether the Noble Eightfold Path was sermoned in detail or not?

In the Dhammacakka sutta, as we find it today, the Eightfold Path is just mentioned in the form
of a heading. When this Dhammacakka discourse was first given by the Buddha, did the
Venerable Koḍañña together with brahmæs and devas who attained to higher knowledge then,
understand by the mere words of the heading “right mindfulness” that is meant “the four
foundations of mindfulness by means of which the natures of the body, the feeling, the mind and
the mindobjects (dhamma) are clearly comprehended? Did they also understand that “taking note
of every bodily action, every feeling, every mental phenomenon, every thought on mind-objects
constitute right mindfulness? And that this Right Mindfulness should be developed by taking
note of every physical and mental phenomenon?

This is a moot point which needs to be pondered upon. For unless they had a clear
comprehension about it, they would not be able to develop right mindfulness. And in the absence
of right mindfulness, attainment of higher knowledge of the noble path and fruition is an
impossibility.

Two considerations are possible here. The first one is that the Venerable Koḍañña and the
brahmæs and devas who were already fully ripe with uncommon, unique pāramīs, destined for
final liberation, on just hearing the words “right mindfulness”, at once understood that they
should take note of every bodily action etc., and develop the path of right mindfulness. They
accordingly did so and in this way attained to higher knowledge.

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The second consideration is that: when the discourse was first given, for clear understanding by
his audience the Blessed One made elaborations on the headings of the Noble Eightfold Path and
expounded also on the four foundations of mindfulness. But at the time of the First council, when
reciting the Dhammacakka sutta, the Noble Eightfold Path as such and as a component of the
Four Noble Truths was condensed in the form of a heading only, there being in existence
expositions or exegeses on them separately in other suttas being recited in condensed form at the
First Council. The answer is yes. The Satipatthæna Sutta in Majjihima Paṇṇasa is a condensation
of the Mahæ Satipatthæna Sutta the first portion only of which was recited at the time of the First
Council. But now at the proceedings of the Sixth Great Council, the missing portions of the
suttas had been filled up and recorded, although the latter portions of the sutta were not
mentioned in the commentary to Mþlapa¼¼æsa. Similarly some long suttas belonging to some
other Nikæyas were recorded in condensed form in Khuddaka Nikæya. Thus it may be taken
here that exposition on the right mindfulness given at the time of the discourse were left out and
the sutta recited compendiously during the first great Council. Thus the question need not arise
as to how the deeper, detailed meaning of the Noble Eightfold Path could be known from its
mere title Nowadays, the four foundations of mindfulness which I have just recited is
well known by many. And there is the Mahæ Satipatthæna Sutta itself which supplies
elaborations on the summarised title of the Noble Eightfold Path. There exist also many
commentaries on this sutta. Yet, in spite of them, there are only a few who knows how to
develop the path of right mindfulness.Therefore we are personally of the opinion that the Blessed
One had actually expounded the path in full detail when he was giving the first discourse for the
benefit of many. (THE WHEEL OF DHAMMA)

To what extent must insight be purified?

One might imagine that all enlightened persons experience phenomena in

the same way, or that they became enlightened only after experiencing all
phenomena in detail as they are described in the Pāḷi texts and commentaries.
But in practice, the depth of one’s realization varies according to the
perfections that one has acquired. A person who is fit for liberation and is
of sharp intelligence (tikkhabhabba-puggala) can have the most complete
and detailed understanding available within a disciple’s (sāvaka) range of
understanding. However, that person’s understanding is still not as comprehensive
as explained in the Abhidhamma and the discourses. This will
become obvious when we deal with the Anupada Sutta.
If a person is of dull intelligence but fit for liberation (mandabhabba-puggala),
with only the minimum insight needed to become enlightened
he or she will attain understanding of the path and its fruit. It says in the
Majjhima Nikāya commentary:
Disciples may become enlightened by experiencing only some
of the primary material elements.229

A similar point is made by the answers of four arahants questioned in

the Kiṃsukopama Sutta.230 The question raised there is:
“To what extent should one’s vision be purified to become an
arahant?”
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The first answer

“When, friend, a bhikkhu understands as they really are the origin

and passing away of the six bases for contact, in this way his
vision is well purified.”232

A monk who had become an arahant by observing only the six internal
sense bases gave this answer. His answer implies that he did not observe
any external phenomena at all. He observed only the six internal sense
bases that include the mind and the five sensitivities of the eye, ear, nose,
tongue, and body. He did not observe any other physical phenomena nor
did he observe any mental factors. Nevertheless, this method led him to
the fruition of an arahant, so who would dare to contradict it? As he was
basically observing the six internal sense bases, the purpose of noting and
understanding the six external sense bases was also fulfilled at the same
time. This is in agreement with the detailed explanations given in the Pāḷi
texts and commentaries, because observing the six internal sense bases
is said therein to be “noting and understanding all mental and physical
phenomena.”

The second answer

“When, friend, a bhikkhu understands as they really are the origin

and passing away of the five aggregates subject to clinging,
in this way his vision is well purified.”233
This answer is complete as stated.

The third answer

“When, friend, a bhikkhu understands as they really are the origin

and passing away of the four great elements, in this way his
vision is well purified.”234

This answer implies that this arahant meditated on nothing but the four
fundamental elements. He did not observe any other physical phenomena
nor did he observe any mental phenomena. Nonetheless, his method
was also effective. As he was basically observing the four primary mate-
rial elements, the purpose of noting and understanding the other mental
and physical phenomena occurring simultaneously was also fulfilled at the
same time. This does not contradict the detailed explanations given in the
Pāḷi texts and commentaries. These texts only give an abridged explanation
of how different people observe and understand phenomena. It doesn’t
mean that every person has to observe and understand the whole range of
phenomena.

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The fourth answer

“When, friend, a bhikkhu understands as it really is: ‘Whatever

is subject to origination is all subject to cessation,’ in this way his
vision is well purified.”

This answer is also complete as stated.

On this occasion, the monk who asked the question had the idea that
all arahants have the same experience and that they know all mental and
physical phenomena. He was dissatisfied with the arahants’ answers, not
only because none of them mentioned the whole range of experiences
by observing mental and physical phenomena, but also because their
answers differed.

He then asked the Buddha to explain the reason for this, and the Buddha
replied thusly:
“. . . those superior men answered as they were disposed, in just
the way their own vision had been well purified.”
This means that each of the arahants answered according to how he had
noted until becoming an arahant and that all four of these ways are correct
ways for attaining arahantship. (Manual of Insight)

In the satipaṭṭhāna practice, should one cultivate only one satipaṭṭhāna?

To the Uttiya monk and others who requested for meditation subject, the Buddha gave the
meditation subject by combining all the four, saying, “Cultivate the four established
mindfulness.” And they became Arahants by practicing accordingly. Furthermore, when it is said
that one can attain Arahantship through one of the four satipaṭṭhāna, the meaning is to do the
contemplation by making one of them as ‘primary meditation subject’ (mūlakammaṭṭhāna). It
does not mean that one should not meditate upon the mind and matter concerning other sections
if they become clear. If one does not observe other objects, defilements would arise considering
them as ‘permanent’, ‘pleasurable’, ‘self’, ‘beautiful’. (Manual of Insight)

Is it possible at the beginning of meditation to get rid of concept

completely?

Do not be doubtful thinking, “Isn’t it knowing also the concept of belly, the ‘shape concept’? At
the beginning of the practice it is not possible to completely remove the concept of belly. Only
by meditating the clear object, which is mixed with concept, concentration, mindfulness, and
wisdom can easily become mature. When wisdom ripens, the concept object will disappear
completely and the wisdom will arrive only to the ultimate nature. (Manual of Insight)

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 In what situation is it suitable to note by spreading and when it is not?
If there is progress sometimes and regression sometimes, do not be discouraged. Let there be
good effort. Give importance to observing the objects appearing at the six sense doors and to
observing the whole body by spreading. Although it is said that one should note by spreading,
when noting becomes very calm and subtle, spreading also does not help. So, before reaching the
very calm and subtle noting and knowing, note beforehand by spreading when noting and
knowing is very good. (Manual of Insight)

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