basic exercises on mindfulness or vipassana meditation

Basic Exercises on Mindfulness or Vipassana Meditation


Venerable Saddhammaransi Sayadaw

English translation by Sayamagyi Daw Hnin Yi

Mawlamyaing, Myanmar

-oOo-

Introduction

A ll those who have come to practice Vipassana Meditation want to gain

Insight very quickly. Those who have not experienced any Insight yet

would like to gain Insight very quickly. Those who have experienced some

Insights would like to gain further Insights very quickly. Everyone wants to

gain Insights very quickly. To reach these goals, one must first listen very

attentively and closely to the "Basic Exercises on Vipassana Meditation" so

that one will remember each and every word of the instruction thoroughly

when you practice. One must read and study them diligently. Only then

will one be able to reach the goal.

Vipassana Meditation practice is not something that has to do with physical

effort or verbal recitations. It has to do with the mental faculty or mind.

Thus, it is absolutely crucial that one knows how to:

- keep the mind on the object of meditation with pinpoint precision

- train the mind so that it does not wander to outside objects

- train the mind so that it will wander for long, if and when it wanders to

outside objects

To be able practice in such a way, one must read, study, memorize, listen

and pay close attention to the details of the Basic Exercises in a diligent

and meticulous manner. Thus all those who want to practice Vipassana

Meditation effectively should read and study the Basic Exercises with

special care and attention.

Saddhammaransi Sayadaw

-oOo-


This is the first lecture on Basic Exercises or Basic Principles of

Mindfulness Meditation by the most Venerable Sayadaw of Saddhamma

Ransi Yeiktha (Meditation Center) for those yogis who have come to

practice Vipassana Meditation at Saddhamma Ransi Yeiktha (Meditation

Center).

Of those who have come to practice Vipassana Meditation, those who have

not experienced any Insight would like to gain Insight as quickly as

possible. Those who have already experienced some Insight would like to

gain further Insights more quickly. To be able to reach the highest goal

quickly, you must listen with utmost care and attention to the following

discourse "Basic Exercises on Mindfulness Meditation" and practice

accordingly.

To mention briefly, there are three kinds of "Basic Exercises on

Mindfulness Meditation". They are:

- meditating while in the sitting position

- meditating while walking

- meditating while performing daily activities or "Meditating on the

General Details"

I. Meditating while in the sitting position

I will first explain about meditating while in the sitting position. First you

must pick a quiet and peaceful place. Then, choose the most comfortable

posture which will enable you to sit for quite some time. You may sit with

your knees bent under you or you may sit cross legged, but you must

choose a posture which will enable you to meditate for a long time. After

you are satisfied with your sitting posture, keep your back and head

straight. Then, close your eyes and focus your attention on you abdomen.

When you inhale or breathe in, the abdomen Rises or Expands. You must

note this rising with close concentration so that your mind is pinpointed on

it from the start of the Rising, as it rises in stages, to the end of the rising

without your mind wandering anywhere and note as: "Rising".

When you exhale or breathe out, the abdomen Contracts or Falls gradually.

You must also note this from the beginning of the falling, in stages, to the

end of the falling, with pinpointed precision so that your mind does not

wander anywhere and note as: "Falling".

When noting the Rising and Falling of the abdomen, you should try not to

concentrate on the physical form of the abdomen. You should try to

concentrate on how the air, when inhaled, affects some tension and

pressure that pushes up from the inside. You must try to feel and know or

realize this pushing up of the air from the inside, the tension and pressure,

etc., and not the physical form of the abdomen. The abdomen is so called

only for its namesake, "Pannat" (Concept or Convention). Vipassana is not

for Pannat (Concepts) but for the true nature, "Paramat" (Reality). The

nature of air pushing up from inside, the tension, pressure, etc., is

"Paramat", the real thing that is happening when you breathe in. Thus you

must concentrate closely and precisely to try to know this Reality.

You must note as carefully when breathe out. You must try not to

concentrate on the form or shape of the abdomen, but on the gradual and

slow movement, vibration and recession of the air as you breathe out.

Thus you must keep noting these 2 movements as "Rising, Falling";

concentrating on the gradual force of air that makes the abdomen rise and

the gradual contraction of the abdomen as you breathe out.

If you feel that you cannot keep your calm by noting these 2 movements as

"Rising, Falling", you may add another object and note "Rising, Falling,

Touching."

When concentrating on "Touching", you should not allow yourself to be

carried away by the form or shape of your limbs touching the floor/mat or

each other, but concentrate on the hardness or tension of the touch.

If you still cannot concentrate enough and your mind tend to wander with

these three movements, then you can add another and note "Rising, Falling,

Sitting, Touching".

When you concentrate on the "Sitting", try to concentrate by encompassing

from the upper part of your body down and try to feel the stiffness and

tension on your body (from the force of air element that has pushed you up

into the sitting position). You should not concentrate on the shape or form

of the head, hands, legs or body. The "desire to sit" has set in motion the air

element that supports and props up the body into this position called

"Sitting". You must try to feel the stiffness, tension, pressure, etc. of this

support and not the form of body, hands or legs.

So now you have 4 objects to note: "Rising, Falling, Sitting, Touching".

When you note with 4 objects as such, your mind will usually become

calm. If you find noting as "Rising, Falling, Sitting, Touching" with the 4

objects is helpful, you may continue with such noting. However, if you find

that noting with 4 objects as such puts your mind in so much strain and

worry that you cannot concentrate well, you may want to note with just 3

objects as: "Rising, Falling, Touching". If you still find that noting even

with 3 objects is not helping you, you can note with just 2 objects as

"Rising, Falling". The main objective is to calm the mind and develop

concentration.

As a beginner, while noting "Rising, Falling, Sitting, Touching", your mind

may wander here and there - to the pagoda, monastery or temple, to the

shopping centers, to the house, etc. When this occurs, you must also make

note of your wandering mind as "Wandering, Imagining, Planning, etc." As

your concentration becomes strong and your Insight progress, you will find

that your wandering thoughts disappear after a few notings. You will come

to realize for yourself that the thoughts pass away with a few continuous

notings by observing precisely and closely in a meticulous manner.

As you progress in you concentration and reach the Insight knowledge

known as "The Knowledge of Dissolution" (Bhanga Nyana), you will find

the thoughts disappear with each noting.

With further progress in your Insight, you will come to see not only the

thoughts disappear with each noting, but the noting mind (or awareness)

also disappears with the noting. Thus you will come to realize that: "The

thoughts are not everlasting. Also the noting mind (or the awareness of

them) is not everlasting - Anicca."

Being so oppressed by such rapid succession of Arising and Passing away,

the yogi comes to realize their Unsatisfactory nature or Suffering. At the

same time, the yogi finds that this Arising and Passing away as well as the

resulting Suffering cannot be warded off in any way or by anyone. One

cannot do anything about it. It is Uncontrollable - Anatta. There and then

you come to the realization or Insight into the truth about: "All conditioned

things being Transient (Anicca), being objects of Suffering (Dukkha) and

being Uncontrollable (Anatta)". Thus, a yogi comes to a clear Insight or

knowledge of Anicca (Impermanence), Dukkha (Suffering) and Anatta

(Uncontrollability).

Mindfulness on the pain

As you go on concentrating "Rising, Falling, Sitting, Touching" for about

an hour or 45 minutes, you will notice that your limbs start to ache, become

painful or numb. When this occurs, you have to change your concentration

from "Rising, Falling, Sitting, Touching" onto the pain, and concentrate

your mind on the pain.

There are 3 ways of being mindful or fixing your concentration regarding

the pain:

The first is to concentrate on the pain with the objective of making the pain

disappear.

The second is to make a strong determination to make the pain disappear

within this one sitting or within one day, and to fight it all out in an

aggressive manner.

The third is to concentrate so as to know the true nature of the pain.

Method #1. Concentrating with the objective of "wanting to be relieved of

the pain". The first way means that the yogi is actually craving for the

pleasure of having no pain. That means the yogi is having greed for

pleasure. Mindfulness Meditation is to rid oneself of greed, to stop being

greedy. Instead, this greed (Lobha) now becomes an obstacle to the

progress and realization of the true nature of things. Thus, a yogi should not

contemplate in this way.

Method #2. The second way, where you determine yourself to get rid of

this suffering, is not good either, because there is anger (Dhosa) in the

determination to fight. In other words, the determination is colored with

anger. One will not be able to make progress if one allows anger to creep

in. That is why one should not adopt this method.

Method #3. The third way is to concentrate your mind on the pain so that

you will come to know the "true nature" of the pain. Only when one comes

to know the true nature (of pain, in this case), Udaya Vaya (the Arising and

Passing away) will be revealed or known.

When pain occurs, yogis usually tend to become tense both in body and

mind. One should not tense up like that, but try to relax both in body and

mind. You should also try not to worry about whether you will have to

endure the pain the whole time or during this whole hour. You must try not

to have such worries.

You should keep yourself calm and adopt the attitude that: "Pain will come

and go at its own will, and my duty is to keep mindful of the pain". You

must also adopt the attitude that you will practice "patience with the pain".

Patience is the most crucial element in dealing with pain. The saying that

"Patience leads to Nibbana" is the most useful maxim in Mindfulness

Meditation.

After making a determination that you will be patient, keep both your body

and mind calm and relaxed. Dont be taut. Then, pinpoint your mind on the

pain and try to concentrate on the intensity of the pain ("How painful is

it?") and on where the pain is most crucial ("On the flesh or skin, in the

muscles or right down in the bones or marrow?").

You must try to concentrate on the intensity of the pain with each noting,

then note as: "Painful, Painful; Aching, Aching; etc.", and know exactly

where they occur and how painful it is. Mindfulness on the pain should be

deep and penetrative, and not superficial. As you keep noting, if you are

deeply mindful, you will notice very clearly that after 4 or 5 notings, these

pains and aches become more and more severe and unbearable.

After reaching the peak, the pain will tend to lessen and subside following

its own course. When this occurs, you should not relax your concentration.

Instead, you should earnestly and enthusiastically continue being mindful.

You will then experience for yourself the pain becoming less and less after

every 4 or 5 notings and the pain shifting to another location.

Thus seeing the changing nature of pain, the yogi becomes interested in the

practice. Continuing in this way, as the mind gets more and more steep in

concentration, you will find that the pain increases with each noting.

After reaching a peak, the pain usually subsides. One must not relax the

intensity of ones noting when the pain starts to subside. Instead, one must

continue with the same intensity of effort, and one will find the pain

subsiding with each noting, and the pain changing locations. Thus the yogi

will come to realize that pain is not everlasting; it is always changing. It

increases as well as decreases. In this way, the yogi comes to know more

about the real nature of pain.

Continuing noting in this way, when a yogi reaches the stage of Insight

known as "The Knowledge of Dissolution" (Bhanga Nyana), he/she will

realize, as if seeing clearly by his own eyes, that the pain disappears

completely with each noting, as if suddenly plucked away. In this way, the

yogi comes to realize that: "Pain is not permanent. It is Impermanent." The

yogi is now gaining the upperhand on the pain.

With further deepening of Insight, those yogis whose Insight Knowledge of

"Bhanga Nyana - Knowledge of Dissolution" are sharp, are able to

experience that: "with each noting, not only the pain but also the noting

mind (or consciousness) disappears with it".

In the case of yogis whose Insight knowledge are exceptionally sharp, they

will see distinctly 3 phases disappearing, that is: the passing of the pain, the

consciousness that recognizes or becomes aware of the pain, and the noting

mind registering the pain.

Thus the yogi comes to realize that pain is not everlasting or permanent,

neither does the consciousness (or feeling of the pain), nor the noting mind.

Being oppressed by such quick succession of Passing away or Dissolution,

the yogi feels that it is Unsatisfactory - Suffering or Dukkha. As these

cannot be warded off, it is Uncontrollable - Anatta.

Thus, the yogi comes to realize that:

Pain is Anicca - Impermanent.

Pain is Dukkha - Suffering [Unsatisfactory].

Pain is Anatta - Uncontrollable.

When such knowledge become very distinct and clear, progress will be

made into further Insights.

Mindfulness on Hearing

While meditating, you may hear sounds, see things or smell things that are

around you. You may especially hear the sounds of corks, birds,

hammering and beating sounds, sounds of people, cars, etc. When you hear

such sounds, you must note as: "Hearing, Hearing." You must try to pay

only "bare attention" to the sounds. That is, you must try not to let your

mind follow these sounds or let your imagination get you about them.

When your concentration gets relatively strong, as you note "Hearing,

Hearing", the sounds may become indistinct as if from far away, or as if

being carried far away, or getting nearer, or hoarse and not clear. That

means you are getting better concentration on your noting. You are

progressing in your noting.

As you go noting in this way and your concentration get better, you will

find that as you note "Hearing, Hearing", the sounds disappear syllable by

syllable and the noting mind also disappear after hearing each syllable.

Yogis, whose Insight knowledge are sharp, are able to experience this very

clearly and distinctly.

Even yogis, who are beginners in noting "Hearing, Hearing", will be able to

experience distinctly that the sounds disappear in disjointed syllables,

without being connected to each other to make any sense.

For example, when one hears the sound of the word "Gentleman" and note

it as "Hearing, Hearing." You will notice hearing the sound of the syllable

"Gen" first and then pass away. You will next hear the sound "tle" and pass

away, and finally the sound "man". The sounds arising and passing away in

such broken sequence that the meaning of the word becomes obscure and

unintelligible. Only the Passing away of the sounds in broken sequences

becomes evident.

When you experience the sounds disappearing, you will come to realize

that the sound is not permanent. When you experience the noting mind also

vanishing or passing away, you will realize that the noting mind is also not

permanent. Thus you will realize further that the sound being heard is not

permanent nor is the noting mind permanent. Thus it is Anicca

[Impermanent].

Being oppressed by the quick succession of such passing away means

Unstisfactoriness or Dukkha.

Since one cannot stop or ward off this oppression of passing away, it is

Uncontrollable (Anatta).

Thus while noting "Hearing, Hearing", one will come to realize the Insight

knowledge of Anicca, Dukkha and Anatta, and progress to further Insight

knowledge.

Mindfulness in the sitting position

Noting during the sitting position as "Rising, Falling, Sitting, Touching"

has to do with the physical body, it is known as Kayanupassana

Satipatthana.

Noting as "Painful, Numb or Aching" has to do with the feelings, it is

known as Vedananupassana Satipatthana.

Noting as "Wandering, Wandering, Planning, Planning, Thinking,

Thinking, etc." has to do with the mind or acts of consciousness, it is

known as Cittanupassana Satipatthana.

Noting as "Seeing, Seeing, Hearing, Hearing, Smelling, Smelling, etc." has

to do with the dhammas, it is known as Dhammanupassana Satipatthana.

So we see that while practicing in one sitting of Mindfulness Meditation, as

instructed by our benefactor, the Venerable Mahasi Sayadaw, there is

included all the 4 practices of Satipatthana.

II. Meditating while walking

There are 4 ways of noting Walking Meditation; they are:

Making one noting with one step

Making 2 notings with one step



Method #1. The first way is to make note of the step as one movement as:

"Left step, Right step". When you note "Left step," you must keep your

mind closely pinpointed on the movement, from the beginning of the step

to the end of the step. You must concentrate closely on the gradual forward

movement of the step. Try not to concentrate on the physical form of the

foot. Similarly with the "Right step," you must concentrate on the gradual

forward movement of the step, movement by movement. You must not

concentrate on the physical form of the foot.

Method #2. The second way is to make note of the step as 2 movements

as: "Lifting, Dropping, Lifting, Dropping". You must be aware of the

nature of the gradual upward movement of the foot, movement by

movement, and again not the physical form of the foot, as you note:

"Lifting." Similarly, when you note "Dropping," you must keep aware of

the nature of the foot dropping slowly, movement by movement, and not

the physical form.

The name of the physical form, such as "foot", is so called for its namesake

only. They are "Pannat", Concepts or Conventions. Concepts are not

objects of Vipassana. The element of motion or movement is "Paramat",

Reality. Only Realities are the objects of Vipassana.

It is the element of Vayo dhatu (the air element or the element of motion),

"Paramat" (Reality) that is making the movement possible. You must

concentrate closely and precisely to know this element of Vayo dhatu.

Method #3. The third way is to note 3 movements as: "Lifting, Pushing

Forward, Dropping". When you are Lifting your foot, you must keep aware

of the gradual upward movement of your foot as explained above. When

you note as "Pushing Forward," you must keep aware of the gradual

movement of the foot forward. When you note "Dropping," you must pay

careful attention to the dropping gradually of the foot downward.

All these movements must be closely and keenly observed so that you are

with the "present moment" of the movement of your foot as well as the

"knowing" of the nature of the movement itself, which is Paramat. When

your concentration is strong, as you note "Lifting", you will come to realize

for yourself not only the gradual upward movement, movement by

movement, but also that it becomes lighter and lighter as it moves upward.

As you note "Pushing Forward," also you will come to realize not only the

gradual forward movement, movement by movement, but also that it

becomes light as it moves forward. When you drop your foot and note

["Dropping"] as such, you will again realize not only the downward

movement, movement by movement, but also that it becomes heavy as it

goes down. Such realization results in the yogis becoming interested in

their practice. It means the start of the emergence of the Insight

(Penetrative) Knowledge for the yogi.

Experiencing Lightness means experiencing the characteristics of Tejo

dhatu - element of heat and cold, and Vyo dhatu - element of motion or

movement.

Experiencing Heaviness means experiencing the characteristics of Pathavi

dhatu - element of extension, toughness or hardness, and Apo dhatu -

element of cohesion and fluidity.

The knowledge or awareness of such mental and physical phenomena is the

beginning of Insight knowledge into the intrinsic nature of mental and

physical process as it really is.

Method # 4. The fourth way is to make note as 6 movements [and there are

3 techniques.]

1) Noting 6 movements as: "Beginning to Lift, End of Lifting; Beginning

to Push Forward, End of Pushing Forward; Beginning to Drop, End of

Dropping".

- "Beginning to Lift" means only the heal has been raised.

- "End of Lifting" means the whole feet together with the toes has been

raised.

- "Beginning to Push Forward" means the foot has just "started" to push

forward.

- "End of Pushing Forward" means the stage of the foot that is just about to

descend for dropping.

- "Beginning to Drop" means the stage of descending to drop.

- "End of Dropping" means when the foot touches the ground or floor.

Actually, this is just dividing the 3 movements into 6 as "beginning and

ending".

2) Another way is to note as: "Wanting to Lift, Lifting; Wanting to push

forward, Pushing forward; Wanting to drop, Dropping." In this type of

noting, the mental phenomena (Wanting to...) and physical phenomena

(Lifting, etc.) are noted separately.

3) Still another way is to note as: "Lifting, Raising; Pushing Forward;

Dropping, Touching, Pressing."

- When you note "Lifting," it is the stage where only the heel starts to lift.

- "Raising" means the whole foot together with the toes is raised.

- "Pushing Forward" means pushing the foot forward as just one

movement.

- "Dropping" means starting to put the foot down.

- "Touching" means the foot touches the ground or floor.

- "Pressing" means pressing the foot in order to lift the other foot.

Thus you will note as "Lifting, Raising, Pushing Forward, Dropping,

Touching, Pressing" in 6 movements. Yogis can make real progress by

noting with such 6 movements and gain further Insight.

III. Meditation while performing daily activities or on the general

details

"Mindfulness on the General Details" means being mindful of the little

details in the daily activities as one goes through the daily routine. It is not

the time for Sitting Meditation or Walking Meditation. They are little

details that you do when you return to your living quarters, such as:

opening the door, closing the door, making the bed, changing clothes,

washing clothes, preparing meals, eating, drinking, etc. You must keep

aware and note all these little details, too.

Mindfulness while having a meal

The moment you see the meal, you must note as "Seeing, Seeing".

When you stretch your hand to reach the food, note as "Stretching,

Stretching".

When you touch the food, note as "Touching, Touching".

When you collect and arrange your food, note as "Arranging, Arranging".

When you bring it to your mouth, note as "Bringing, Bringing".

When you bend your head to take the food, note as "Bending, Bending".

When you open your mouth, note as "Opening, Opening".

When you put the food into your mouth, note as "Putting, Putting".

When you straighten or raise your head again, note as "Raising, Raising".

When you chew, note as "Chewing, Chewing".

When you are aware of the taste, note as "Knowing, Knowing".

When you swallow, note as "Swallowing, Swallowing".

The above instructions are in accordance with the way our benefactor, The

Venerable Mahasi Sayadaw, who practiced and noted while taking a morsel

of food. You should also be mindful or aware of such movements, closely,

precisely and energetically.

It will not be easy in the beginning to be aware of all the movements. You

will forget to note many of the movements, but you must not be

discouraged. When your concentration deepens, you will be able to note all

the movements.

At the beginning of the practice of such mindfulness, you must first try to

focus on the most distinctive movement to you as your main object. What

is the most distinctive movement to you? If stretching your hand is the

most distinctive movement, then you must try to note "Stretching,

Stretching" without missing or forgetting. If bending your head is most

distinct, try to note "Bending, Bending" without missing or forgetting. If

chewing is most distinct, try to note "Chewing, Chewing" without missing

or forgetting. You should thus try to note at least one distinctive movement

as your main object without missing or forgetting.

Once you can focus your mind on one object closely and precisely and gain

in concentration, you will be able to focus and note the other movements

and sustain your concentration. In this way, you can make progress in the

various stages of Vipassana Insights while taking your meal.

The chewing movement is especially more distinctive. Our benefactor, The

Venerable Mahasi Sayadaw, has once said that: "Of the 2 jaws, it is the

lower jaw that is involved in the chewing movement. This movement of the

lower jaw is actually what we call Chewing ".

If you can note this gradual movement of the jaw well and have good

concentration, you will find noting on the chewing movement to be quite

well and good. Beginning with this chewing movement, you will be able to

note all the movements involved in taking food.

Mindfulness on the motion of sitting down

Noting "Sitting, Standing, Bending, Stretching" are also part of "Noting the

General Details". If one really keeps keenly aware, one will realize that

there arises first the "Desire to sit" before the actual act of sitting. This

awareness is usually experienced by those yogis whose concentration is

basically good. Thus one must start with noting this desire as "Wanting to

sit, Wanting to sit". Only when the actual movement of sitting begins, one

will note as "Sitting, Sitting".

When you note "Sitting, Sitting", try also not to concentrate on the forms of

head, body, legs, etc. You must concentrate closely on the "nature" of the

gradual downward movement, movement by movement. You must

concentrate in such a way that your mind stays pinpointed on the "present

moment" of the downward movement, movement by movement.

You have to concentrate very closely and precisely so that you can realize

the "real nature" (Paramat) of the movement. If you can concentrate in that

way on the movement and your mind also is able to stay with the "present

moment", you will realize for yourself clearly that you are not only aware

of the gradual downward movement but also able to feel it getting heavier

and heavier as it moves downwards.

Mindfulness on the motion of standing up / getting up

When you want to stand up, if you keep closely and keenly aware, you will

be aware of the "Desire to get up" first. You must note this as "Wanting to

get up, Wanting to get up". The desire to get up sets in motion Vayo dhatu

(the element of motion) which pushes you up. As you bend forward to

collect your energy to get up, note as "Collecting energy, Collecting

energy". If you stretch your hand to the side for support, note "Supporting,

Supporting".

When the body becomes filled with energy, it will gradually rise upwards.

This movement is what we call "standing up" or "getting up". We note this

as "Standing up, Standing up". These "phrases" are used just for its

namesake (Concept). Again, we must try to realize the nature of the gradual

upward movement. Thus we must concentrate closely and precisely on the

nature of the upward movement as well as to be with the "present moment"

as it rises upwards.

If you can make your mind stay pinpointed on the "present moment" as

well as closely and precisely aware of the nature of the upward movement

(the Reality; Paramat), you will come to realize that as you reach higher

and higher up, the body becomes lighter and lighter as it rises upward.

Thus you come to realize for yourself the heaviness with the gradual

movement downwards, and the lightness with the gradual movement

upwards. Realizing the "Lightness" means seeing the nature of Tejo dhatu

[the Fire element] and Vayo dhatu [the Wind element]. Realizing the

"Heaviness" means the nature of Pathavi dhatu [the Earth element] and

Apo dhatu [the Water element].

Seeing the Arising and Passing away

MOTTO: Only when the nature (particular mark or characteristic) is

known, Udaya Vaya will be seen.

After coming to know the nature of the particular phenomena, one will

come to know Udaya (the Arising) and Vaya (the Passing away). One will

come to see the Arising and Passing away from moment to moment. There

is one arising and passing away; then another arising and passing away;

another arising and passing; and so on. Seeing clearly the Arising and

Passing away is Sankhata Lakkhana (mark or sign of Conditionality of

Arising and Dissolution).

Continuing noting in this way after seeing the Arising and Passing away, if

ones concentration becomes strong and advanced, you will find the

Arising not so distinct, but the Passing away becoming more prominent.

Experiencing the Passing way more distinctly, the yogi come to realize that

no phenomena is permanent.

When the yogi becomes clearly aware that the noting mind also passes

away, he/she will come to realize that the noting mind is also not

permanent, that both mental and physical phenomena are Impermanent

(Anicca).

Being oppressed by such rapid succession of Passing away means

Suffering (Dukkha). Such Dissolution cannot be stopped or warded off; it

is taking place at its own will means Uncontrollable (Anatta). When your

Insight knowledge of this Anicca, Dukkha and Anatta becomes very clear

and thorough, one can progress to further Insights.

Thus while noting the process of sitting down and standing up, one will

come to realize the "characteristics of Anicca, Dukkha and Anatta"

(Sannanna Lakkhana). When one is clear and thorough about this Sannanna

Lakkhana, one will gain further Insights that one has been aspiring for.

Mindfulness on bending and stretching

Noting the bending and stretching are also part of "Noting the General

Details" of daily activities. When you are about to bend your arm, if you

keep attentively aware, you will find that there is first the "desire to bend".

Thus you must note as "Wanting to bend, Wanting to bend". Next, you

must concentrate closely and attentively to know the nature of the gradual

movement of the bending of the arm. Here also one will be able to

experience the lightness of the arm as it moves upward by paying very

close and precise attention.

When you want to stretch the arm back after taking care of whatever need

to be taken care of by bending, the "desire to stretch" will also become

distinct. Then you must note as "Wanting to stretch, Wanting to stretch".

When the actual movement of stretching occurs, note as "Stretching,

Stretching". This outward and downward movement of the arm, we call

"stretching". As you note "Stretching, Stretching", you will also notice it

becomes heavier and heavier as it falls downwards.

The characteristics of Lightness and Heaviness are known as "Sabhava

Lakkhana" (Specific or Particular mark or characteristic).

MOTTO: Only when the nature (particular mark or characteristic) is

known, Udaya Vaya will be seen.

Continuing noting in this way, one will come to realize that the nature of

Lightness and Heaviness arise and pass away, and thus comes to know the

"Sankhata Lakkhana" (Compound or Conditioned characteristic which has

a beginning, middle and end [or dissolution]).

As one reaches the stage of Insight of "Bhanga Nyana" (Knowledge of

Dissolution), one sees the Dissolution of the bending and stretching

phenomena more clearly and distinctly. Thus one comes to realize that:

"The act of bending is not everlasting, and the noting mind on the bending

is also not everlasting. The act of stretching is not everlasting nor the

noting mind on the stretching everlasting."

Thus, while bending and stretching, one can have a clear and thorough

knowledge of the "characteristics of Anicca, Dukkha and Anatta" and

progress to the higher knowledge or Insight that one have been aspiring for.

Blessings by Sayadaw:

Having listened to the 3 aspects of the Basic Exercises on Vipassana

Meditation, may you be able to practice accordingly and acquire that

knowledge which you have been searching for with ease and realize the

peace of Nibbana, the extinction of all suffering, soon.

Yogis:

- May we be fulfilled with the Venerable Sayadaws blessings.

Sadhu, Sadhu, Sadhu!

Metta (Loving Kindness)

Recitation for radiating thoughts of Metta (Loving Kindness) used at the

Saddhammaransi Meditation Center:

May all beings in the ten directions be free from harm.

May they be free from mental suffering.

May they be free from physical suffering.

May they physically and mentally at ease.

May they be able to bear the burden of life (*)

(*) (to repeat 3 times)

Maxims for recollection

* Only when mindful at the present moment of Arising, will Sabhava

Lakkhana (the Particular mark or characteristic) be really known.

* Only when the nature (the particular characteristic) is known, Udaya

Vaya will be seen.

* All Arising physical and mental phenomena must be explicitly observed

as "inevitable ending" in Dissolution (Passing away).

* When the Dissolution (Passing away) is known, Anicca will be explicitly

known.

* When Anicca is seen, Dukkha becomes obvious.

* When Dukkha becomes obvious, Anatta is seen.

* When Anatta is seen, Nibbana will be realized.

basic exercises on mindfulness or vipassana meditation

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