MAHAS ABROAD

(FIRST SERIES)

CONTENTS
1. INTRODUCTORY PREFACE
BY ASHIN KELASA, TRANS. BY U NYI NYI
2. THE NOBLE TEACHING OF THE BUDDHA
TRANS. BY U NYI NYI
3. THE TEACHING OF THE BUDDHA-SSANA
TRANS. BY MAUNG THA NOE
4. SATIPAHNA-THE ONLY WAY (PART I)
TRANS. BY MAUNG THA NOE
5. SATIPAHNA-THE ONLY WAY (PART II)
TRANS. BY MAUNG THA NOE
6. THE WAY TO HAPPINESS
TRANS. BY MAUNG THA NOE

MAHAS ABROAD (FIRST SERIES)

INTRODUCTORY PREFACE
Today the Buddha Ssan (the Buddha s Teaching) is 2,522 years old and has the appearance
of being advanced and aged in years. But, owing to its truth and accuracy, the Teaching is better,
fresher and brighter than ever.
As man ages, the food he used to take in his youth becomes indigestible. When this happens,
he has to choose and partake of such die tetic food as his Khanda (the fivefold aggregates of his
psycho-physical make up) can accept. The reason for this is not the indifferent quality of his normal
food but the poor state of his digestion.
Similarly, with the ageing of the Ssan (Teaching) in these later times, the people s faith in
it declines and weakens so that traditional observances like Dna charity) and Sla (Morality) no
longer suffice to establish such faith. Bhvan (meditation) is needed as dietary supplement for
proper assimilation of the teaching. This is not due to the indifferent quality of the teaching but to the
declining faith of the people today.
It is usual for worldly people believe only when they have experienced, known and seen for
themselves, however, just as those who can not believe that man has reached the moon by space.
Craft are deficient in scientific knowledge, so also those who lack faith in the Buddhas teaching are
low in the level of their religious (spiritual) perception. They need to practise the Buddhas teaching
themselves in order to raise the level.
Diet does not mean extra ordinary food. It is just food that one is accustomed to take, but
selected for its suitability for one in accordance with what is called sappya-sampajaa
(comprehension of suitability). In the same way, the Buddha has prescribed the dhamma diet for
those who are lacking in faith in the three Gems of the Buddhist religion. Those who take this
dhamma diet medicine will be cleansed not only of their physical suffering and ailments, but also of
the usual mental defilements like greed and anger.
Human suffering in this world is associated with mundane acts of seeing, hearing, smelling,
tasting, touching, thinking, going and coming, performing and speaking.
The best diet- medicine of the Buddha for removing this physical and mental suffering and
obtaining immediate relief from the same is described in this booklet and consists of meditation by
way of noting all acts of seeing, hearing, walking and so on.
Ability to distinguish between mind and matter by reading, listening to discourse and
engaging in discussion is only of a conceptual nature and falls short of personal experiences and
knowing through wisdom.
In addition to the general knowledge which may be acquired through learning in the
universities of Myanmar and the rest of the world, there is another and deeper kind of knowledge
gained in a practical manner through lifes experiences.
Wisdom-kno wledge will conduce several times more to our present and future happiness
than learning-knowledge.
Only practical application of the Buddha s Teaching will mean that we are taking the
dhamma-diet medicine given by the Buddha. Only then will we receive the benefit of attaining
Nibbna, the cessation of all Sasric suffering.
The Buddha started to turn the Wheel of the Dhamma 2,567 years ago in order to confer this
benefit. Since then the Buddha has preached this Dhamma to the multitudes many times. Whenever

MAHAS ABROAD (FIRST SERIES)

somebody who could be liberated appeared, the Buddha did not hesitate to proceed to the home, the
workshop or the cultivated field of the person concerned to preach and teach the Dhamma to him. In
transmitting the Dhamma thus, the Buddha illustrated his teaching by different examples depending
on the occupation and disposition of his hearer.
Some people criticise the Buddhas teaching as being archaic, outmoded and socially
deadening; All these criticisms are totally incorrect. In the Buddha-dhamma are there not such suttas
(discourses) as Magala Sutta and Sagala Sutta which are concerned with social matters? By
observing the teaching of these Suttas, human life can be made happy and peaceful. How can the
Buddhist injunction to minimize greed and anger and to cultivate loving kindness and compassion,
adversely affect human rights? It can only promote them. It will ease the processes of governmental
administration and commerce.
Are not bitter scars left behind in todays world by the solution of problems and disputes
through war, and is not the final solution only through peaceful negotiation? Then Ven. Mahas
Saydaws talks and writings are invariably with the purpose of promoting world and Sasric
peace. These talks and writings have already appeared in sixty-eight publications by the seventy fifth
years of the Ven. Saydaws life:
The present booklet, the latest addition to the above collection of publications owes its origin
to the suggestion and request of the Rev. Rewata Dhamma (a Myanmar Buddhist monk who has
been preaching Buddha-Dhamma extensively in the west) that the Ven. Saydaw may prepare some
three or four talks to be read as lectures in his coming tour in the west. The following are the five
talks prepared in accordance with the above suggestion:
(1) The Noble Teaching of the Buddha
(2) The Teaching of the Buddha Ssan
(3) Satipahna Insight Meditation(1)
(4) Satipahna Insight Meditation (2)
(5) The Way to Happiness
Of these talks prepared by the Ven. Mahas Saydaw in Myanmar, the first, The Noble
Teaching of the Buddha, was translated into English by U Nyi Nyi (Mahas Yog), and the rest by U
Tha Noe, M.A (Writer).
The Teaching of the Buddha stresses the importance and value of Vipassan (insight)
Meditation and describes how this meditation may be undertaken. It goes on to describe, accurately
and clearly, the progress of Vipassan insight as meditation develops and the gaining of Nibbnic
experience through the noble Magga a (Knowledge of the Path). The talk is also embellished and
deals with forms of modern (Religious and secular) thought to suit the needs of (latter day) listeners.

MAHS ABROAD (FIRST SERIES)

THE NOBLE TEACHING OF THE BUDDHA

Sla samdhi pa ca
Vimutti ca anuttar
Anubuddha ime dhamm
Gotamenu yasassin
Gotama Buddha, who is a true refuge for all Buddhists, fully practised and personally
experienced the noblest, the loftiest and the most dependable Dhammas comprising Sla (morality),
samdhi (concentration) pa (wisdom) and vimutti (deliverance). When he has thus practised and
discerned all that should be known, preached the same for 45 years to veneyya persons (those who
can be instructed) so that they may, like himself, be delivered from all sufferings through practice of
these dependable dhammas.
The Boddhisatta had, four asakheyas (aeons) and one hundred thousand world cycles ago,
vowed at the feet of Dpakara Buddha to become a Sammsambuddha (Supreme Buddha). From
that time onwards, the Bodhisatta had fulfilled the prams (perfections of virtue) needed for
Buddhahood like dna (charity), sla (morality) and so on. 2,562 years ago (according to western
reckoning) in this world-cycle, he became the son of King Suddhodna and Queen Maya. The kingfather gave the name of Siddhattha to his child, the Bodhisatta. At the age of 16, he was married to
Yasodhar-dev, daughter of king Suppabuddha, and went on enjoying the delights of royalty. When
he was 29 years of age he came to realize the ills of old age, sickness and death, and renounced the
world in order to find out for himself and others the dhamma that can liberate one from old age,
sickness and death.
In his search for the dhamma that frees one from old age, sickness and death, the Bodhisatta
practised under the sage ra who had attained the seven mundane jhnic states (trances of states of
mental absorption), and under the sage Udaka who had attained all the eight mundane jhnic states,
and himself attained soon the same seven and eight jhnic states respectively. But these jhnic states
are incapable of freeing one from old age, disease and death. They can only take one to the arpa
(formless) realms of existence and enable one to live for a long time. When the life span of 69,000 or
84,000 world-cycles is ended, death ensues and takes one back to the human realm, where one is
subjected to old age, disease and death like others. It can also send one to the four Apya (nether)
worlds. They are not a dhamma that can release one from old age, disease and death. Thus
reflecting, the Bodhisatta gave up these mundane jhnic states and continued the search on his own
for the dhamma that would free one from old age, disease and death. Giving up solid food and living
on a handful of boiled bean soup he continued his search for the noble dhamma through
mortification of the body for six years. But he did not find it. Then he gave up this ascetic practice,
and resumed taking of such food as he should, and thus regained his strength. Practising npna
meditation (observing the in-breath and the out-breath), he attained the four-rpa jhnic states. On
the basic of there jhnic states, further attained other jhnic states and the higher spiritual powers.
Later on, he came to realize that old age and death are due to rebirth, which in turn is due to
desired, clinging and kamma. Desire is caused by Vedan (feeling) which is looked upon as
pleasurable. If this Vedan is rightly seen as constantly arising and passing away, desire will no
longer arise and will come to an end. If desire ends, cling and pleasure-seeking kamma will also
come to an end. With the ending of kamma, there will be an end of rebirth along with the suffering of
old age and death. Realizing all these facts, the Bodhisatta meditated on the arising and passing away
of the five updnakkhandhs (groups of clinging) so that there may be no occasion for desire and
linking to arise.
Updnakkhandh means the psycho-physical phenomena that become apparent every time
one sees, hears, smells, tastes, touches or thinks, in every act of seeing the eye in which arises seeing
becomes apparent, the physical object which is seen becomes apparent and the seeing consciousness
also becomes apparent. Along with this consciousness, the feeling of pleasure or non-pleasure at the

MAHS ABROAD (FIRST SERIES)

sight also becomes apparent. The perception (sa) of what is seen, the encouragement (cetan) to
see, and the attention (mnasikra) to the sight seen, all these also become apparent. Of these, the eye
and the sight constitute rpakkhandh (the aggregate of material qualities). These materials qualities
are also taken as permanent, pleasing and as a living atta (substantial entity) and are clung to.
Because of the clinging, the eye and the sight are called in Pi as Updnakkhandh. Because of a
similar attachment, the eye-consciousness etc. are also called vina updnakkhandh, vedan
updnakkhandh, sa updnakkhand and sakhra updnakkhandh. In brief, the eye and
the sight are rpa (material qualities), the consciousness of sight is nma (mental quality). There are
only these two qualities, material and mental. These phenomena arise every time something is seen,
and at every act of seeing they arise and pass away now and then. However, if they are not noted at
the time of seeing, they will be taken and clung to as a permanent entity. Thus through this manner
of attachment and Kammic act to achieve pleasure, rebirth arise. On account of rebirth, the suffering
of old age and death are undergone.
If noting is made at every moment of seeing, the arising and passing away of the five
updnakkhandhs will be realized and attach- mend removed. Thus Kammic act and arising of a
new bhavas (existence) will cease resulting in the cessation of the sufferings of old age, disease and
death.
In the same way, if the phenomena that arise at the moment of hearing, smelling, tasting,
touching and thinking are not noted and awareness of the same is not there, new bhavas will arise
and the suffering of old age disease and death will have to be gone through if, on the other hand, the
psycho-physical phenomena that arise are noted and perceived rightly, the coming into being of new
bhavas will cease, so also the suffering of old age, disease and death.
Thus reflecting on the arising and ceasing of suffering, the Bodhisatta meditated on the
arising and passing away of the updnakkhandhs soon after such meditation, he was freed from
the bondage of savakilesa (the impurity of the out flows) and became the omniscient Supreme
Buddha.
Tassa pacasu updnakkhandhesu udayabbayanupassino viharato na cirass eva anupadaya
asavehi citta vimucci.
Thus has it been preached. This in brief is how the Buddha himself practised so as to be free
from sufferings of old age, disease and death etc. and realize the noblest dhammas of Sla (morality),
Samdhi concentration), pa (wisdom) and vimutti (deliverance). In this manner did the Buddha
himself realize the dhamma which is cessation of all sufferings and preach it out of compassion to all
beings so that they might like himself come to know and experience the true dhamma which is
cessation of sufferings.
Initially the Buddha preached this dhamma to his five disciples-Kondaa, Vappa, Bhaddiya,
Mahnma and Assaji. those five disciples were the ones who had attended. On the Bodhisatta while
he was for six whole years practising the austerities, going with out solid food and living merely on a
hand full of boiled bean soup, they had done so hoping that the Boddhisatta who had shrunken to a
mere skeleton of bones and skin would soon (today or tomorrow) attain Buddha- hood, but when the
Bodhisatta resumed the taking of solid food again in order to be able to practise npna meditation,
they had lost faith in him, reflecting how he could attain it even while he was practising austerity by
abstaining from (solid) food. They considered that the Bodhisatta had deviated from the (true) path
that would enable him to realize the noble dhamma. Looking down on the Bodhisatta thus, they had
left him and gone to and been living in the Migadaya forest (deer park) near Benares, eighteen
yojanas (140 miles) away from Bodhagaya. The Buddha went to Migadaya where they were and
sitting at the place they had prepared, asked them to listen to teaching. He said to them, I have
found the dhamma that is death less, and if you practise in accordance with it you will attain the
noblest the dhamma that you seek for, Listen! There upon, the five disciples responded
contemptuously thus Friend Gotama, even while you were practising the austerities by abstaining

MAHS ABROAD (FIRST SERIES)

from solid food, you could not gain the wisdom that is exceptional. How can it be possible that you
have gained it now that you have given up this (ascetic) practice? The Buddha out of compassion
repeated thrice his invitation (to listen to his teaching). Thrice did they turn it down. Whereupon the
Buddha admonished and warned them thus, My five disciples, it is not that you have met me only
now, you had been with me for full six years attending on me while I was practising the difficult
austerities. Did you then hear me saying that I had gained the exceptional dhamma?
There upon the five disciples, believing that it must be so as the Buddha had said, since he
had not said then that he had realized the exceptional dhamma, prepared to listen to the teaching. The
Buddha then preached the Dhammacakkappavattana Sutta, beginning with these words:
Dve me bhikkhave ant pabbajitena na sevitabba.
To such preaching of the Buddha respectful attention should be paid in accordance with the
following statement:
Buddho so bhagav bodhya dhamma deseti.
The meaning is this: After realizing the true dhamma himself, the Buddha preached it to
veneyya persons so that they may, like himself, come to realize the true dhamma.
I shall now explain a few passages from the Dhammcakksappavattana Sutta, the first
preaching of the Buddha.
From the age of 16 till the age of 29, the Bodhisatta Prince Siddattha enjoyed the pleasures of
the senses, surrounded by his consort Yasodhar dev and other female companions. Though
ordinary people consider these pleasures as delightful, they are neither free from the defiling of new
bhavas (existences) accompanied by old age, disease and death, in the eyes of wise and fore-sighted
people, there is no satisfaction whatever in the enjoyment of these sensual pleasures. Only that which
confers permanent freedom from the sasric sufferings of old age, disease and death and only that
which makes for permanent happiness is the loftiest dhamma. This is evidently true if one ponder
properly. Renunciation of the worldly life is to gain such permanent happiness. But this lasting
happiness would be complete only if there is freedom from the impurities of greed and anger. That is
why the Buddha taught that the monk who had gone forth to free himself from these defilements
should not indulge in the vulgar enjoyment of sensual pleasures, (this is looked upon as an extreme
practice). In conformity with this precept, the Buddha let it be known that he himself had forsaken
these sensual pleasures from the age of 29. He also let it be known that his giving up the extreme
austerities and taking again such food as he should was not enjoyment of sensual pleasure, but
strengthening of his body so that he could properly engage in npana meditation, etc. This fact also
deserves respectful acclamation.
Sustaining himself daily on a mere handful of boiled bean soup and practising selfmortification for six years without gaining any noble dhamma, the Bodhisatta realized that it was a
fruitless exercise that only brought suffering. He, therefore, let it be known that he had forsaken it as
being not worth while. The true middle way was found only after the Bodhisatta had given up these
two extremes of sensual pleasure and self- torture. What is this middle way? It consists of (1) Samm
Dihi (Right view), (2) Samm Sakappa (Right thinking or Resolution), (3) Samm Vc (right
speech), (4) Samm Kammata (Right action or Right conduct), (5) Samm jva (Right living or
livelihood), (6) Samm Vyama (Right effort). (7) Samm Sati (right mindfulness). (8) Samm
Samdhi (Right concentration).

MAHS ABROAD (FIRST SERIES)

Of these eight parts of the Path, Samm Vc, Samm Kammanta and Samm jva are Sla
(morality) Maggagas. If the five precepts are scrupulously observed, Sla Maggaga is
accomplished to a resonant extent. But for full, attainment of the Sotpatti Magga is essential. That is
why Sotpatti Magga and Phala attainer is described as Silesuparipurakari person who is practising
with full accomplishment of morality.
Samm Vyma, Samm Sati and Samm Samdhi, these three Maggagas are Sammdhi
Maggagas. These Maggagas are reasonably accomplished on the attainment of a jhnic state. But
the accomplishment of these Maggagas are really complete only on the attainment of Angmi
Magga. That is why the Angmi Magga and Phala attainer is described as Samdhisminparipurakari person, that is, one who is practising with full accomplishment of concentration.
Samm Dihi and Samm Sakapa, these two Maggagas are Pa (Wisdom) Maggagas.
While nothing physical and mental phenomena which emerge on every act of hearing, seeing etc.
and on realizing their arising and passing away, the Pa Maggagas along with the basic Sla and
Sammdhi Maggagas are developing. The Bodhisatta was liberated from the sava-Kilesas (the
impure out flows) by Arahatta Maggaga and Phala and become the Buddha through observing the
arising and passing away of the Updnakkhandhs (groups of clinging) and developing these eight
Maggagas. the Buddha himself found the Right middle way called Majjhimapaipada by avoiding
the two extremes and developing the eight Maggagas and taught the practise of this middle way
which is conducive to the opening of the eye of wisdom and to the attainment of wisdom itself and
so on.
Here the eye of wisdom means the act of knowing. This act of knowing is figuratively spoken
of as the eye of wisdom because it sees as it with the eye. What kind of knowledge does arise? With
every act of seeing, hearing, touching, or knowing, whatever is experienced is only Psycho-physical
phenomena, and cause and effect only. It is also personally experienced that there is no permanent
atta or self-entity. It is clearly seen with ones own knowledge that there is only an ever-changing
flux of non-substantial Psycho-physical Phenomena. These are all matters of personal knowledge
and not beliefs held out of deference to ones teachers or blind beliefs accepted out of reverence for
the Buddha. That is why the Buddha s teaching is praised as Sandihiko, the dhamma that can be
personally experienced if practised.
These eight Maggagas are called the Middle Way or Majjhimapaipad which enables extraordinary knowledge and insight knowledge that discerns matters that are difficult to know. It is to
extinguish all Kilesas (defilements) and to realize Nibbna. That is why the Buddha let it be known
that every body who develops in himself these eight Maggagas called the middle way will, like the
Buddha, gain extraordinary knowledge and wisdom resulting in the extinction of all defilements and
attain Nibbna. Accepting and bearing in mind this advice and listening to the very first sermon,
Dhammacakkappavattana Sutta preached by the Buddha, Venerable Kondaa was the first human
to achieve Sotpannahood while one hundred and eighty million Brahm attained Ariya magga
(noble path) and phala. As for the devas, innumerable numbers of them achieved this extraordinary
dhamma.
I shall now briefly explain these eight maggagas called Majjhimapaipad or the middle way
so that my listeners may be able to practise and develop them.

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According to Indian practice, the Yog (Pal- lanka abhujitva) must sit in cross- legged
position. This is directed to enable the Yog to sit for long. According to the practice in this part of
the world, one may also sit on a chair (and mediate). (ujum kya panidhaya). The upper part of the
body must be kept straight. One must not be bent or slack while seated, lest viriya (angry or vigour)
be weak (or lacking). One should not sit leaning back either, (Parimukha satim upathapetva). The
meditation, asubha (impurity, loathsomeness) meditation or npna (observing the in breath and the
out breath) meditation, the mind should be so directed, that is, towards the object of meditation).
Vipassan meditation means observing every phenomenon occurring at the six sense-doors. In the
beginning, however, it will not be possible to observe each and every phenomenon occurring at the
six sense-doors. One should begin with observing the few pheno mena that are of a pronounced
character. That is why we advise the noting of the rising and falling of the abdomen in the first
instance. Direct your attention to the abdomen. You need not observe with the eyes, which should,
therefore, be kept closed. While the abdomen rises, note rising and while it falls, note falling.
This not to be said verbally, it should only be noted mentally, The na me that you utter is immaterial.
What is needed is to be aware of the phenomenon as it occurs. That is why try and be continuously
aware of both the beginning and the end of the rising as well as of the falling (of the abdomen) This
is observing the Vyo-dhtu (element of motion) as it manifests as tension and movement in the
abdomen. While so noting, if a thought arises, it should be noted. This is called cittnupassan
(contemplation on consciousness) according to Satipahana desan (teaching). After noting this
thought, go back to the rising and falling of the abdomen. While noting thus, if pain or aching arises
in the body, it should be noted paining, paining This is vedannupassan (contemplation of
feeling). Then back to noting the rising and falling. If one hears (something), it should be
noted hearing, hearing, then back to noting the rising and falling, This, in brief, is the method of
meditation (to be practised) for about two minutes.
EXPLANATION
The two minutes are over. Within every minute, 50 or 60 acts of noting are possible. In each
act of noting, the dhammas comprising the eight maggagas are taking place. This is how they take
place. The effort to note is Samm vyama (Right effort). The act of mindfulness is Samm sati
(Right mindfulness). To remain concentrated on the object of mindfulness is Samm Samdhi (Right
concentration). Right effort, right mindfulness and Right concentration, these three are Samdhi
Maggaga.
Rightly knowing the object noted is Samm dihi. When one begins to practise noting thus,
this right knowledge is not so evident. Later on, the knowledge becomes evident that there are only
mind and matter with every act of noting. Because of the desire to move, motion occurs. Because
there is something to be seen, eye-consciousness occurs. Thus the yog comes to distinguish between
cause and effect. Something arises afresh and instantly passes away. This is also evidently noticed.
Thus observing that there is a constant flux of arising and passing away (of phenomena), the yog
realizes that everything is impermanent. After the passing away of old rpas and nmas, if new ones
fail to arise, that is the moment to die. Thus death can come about at any moment. How frighteningly
miserable life is. It is also realized that everything happens of its own accord, subject to nobodys
control, and, therefore, is anatta (non-self). All these acts of realization are Right Viewing. Inclining
the mind to such viewing is samm Sakappa. Samm dihi and Samm Sakappa, these two are
Pa (wisdom) Maggagas.

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The three Sammdhi Maggagas and the two Pa Maggagas are described in the
commentaries as the five Karaka Maggagas which may be stated as the five workers. In worldly
life, where a job can only be finished by five workers as a team, it needs to be done by them unitedly
(in Harmony). In the same way, these Maggagas are in harmony with every completed act of noting
and knowing. Every time these five Maggagas gather strength through such harmony (or concord),
extraordinary vipasan insight develops.
Next, abstaining from unwholesome bodily acts of killing, stealing, illicit sexual cond uct are
Samm Kammanta. Abstaining from verbal acts of telling lies, backbiting, abusing and frivolous talk,
Samm Vc. Abstaining from unlawful livelihood is Samm jva. These Maggagas constitute
Sla Maggaga. These Maggagas are accomplished with the taking and observing of the precepts.
So are they with every act of noting (in meditation). So are the eight Maggagas developed with
every act of noting, With the attainment of Nibbna getting nearer and nearer in the same way as in
walking; every step brings one nearer and nearer to one s destination. Just as with the last step you
arrive at your destination, so also you attain Nibbna with the last act of noting.
Therefore beginning with noting the rising and falling of the abdomen, we are to constantly
observe the arising of the psychophysical phenomena as much as we can. With such observation,
may you develop extraordinary vipassan insight, rapidly attaining Ariya Magga-a (knowledge
of the noble Path) and Nibbna!
SDHU! SDHU!

SDHU!

MAHS ABROAD (FIRST SERIES)

THE TEACHING OF THE BUDDHA-SSAN

sabbappassa akarana,
kusalassa upasampad,
sacittapariyodpana,
eta Buddhna ssana,
Not to do all evil,
to be full of good,
to completely purify ones mindthis is the teaching of the Buddha.
This indeed is the ssan, the teaching, of all the Buddhas. The evil not to be done, to be
abstained from, according to the first of the three teachings, comprises the bad deeds that arise from
greed, hatred and ignorance. There are bad deeds of body as well as bad deeds of speech and bad
deeds of thought.
Bad deeds of body are killing living creatures, stealing other peoples things and having
sexual relations with unlawful persons. Only these three are given briefly as bad deeds of body in the
commentaries. To abstain from these three bad deeds one needs just to observe the five precepts, one
says, Pntipt veramai sikkhpada samdiymi (I under take the rule of training to refrain
from killing of creatures), Addiadn verama i sikkhpada samdiymi (I undertake the rule of
training to refrain from stealing things of other people), Kmesu micchcr veramai sikkhpada
samdiymi (I under take the rule of training to refrain from sexual immorality).
Bad deeds of speech are briefly given as, (1) telling lies that cause damage to someone, (2)
backbiting speech that can cause dissension among those who are friendly and in harmony, (3) harsh
speech, curse, threats, and (4) fruitless speech. Abstention from them is completed when one
observes the precept, Musvd verama i sikkhpada samdiymi (I under take the rule of
training to refrain from false speech).
If one abstains from these seven bad deeds of body and speech, one has abstained from the
bad deed of wrong means of livelihood (micch jva) as well.
Why do we have to abstain from these bad deeds? These bad deeds are blameworthy while
they arise and they bring bad results when they bear fruit. How? Killing, stealing, sexual miscond uct,
lying they are blameworthy things in the eyes of the wise and the Righteous. Creatures have to suffer
because of these bad deeds. It is like eating bad food which is a blameworthy act. Because they are
blameworthy while they arise, we must abstain from bad deeds. Besides, they bring bad results like
being censured in present life. If a person commits a crime, he gets punishment. In future births, too,
he goes down to Hell, and suffering great miseries there. Or, he is born a Peta and suffers the
miseries of a Peta. Or, he is born an animal and suffers the miseries of an animal. Even if he is born a
human being as a result of some good deed, he meets with such miseries as a short life, too much
illness, and poverty, as a result of bad deeds. Because they bring such bad results, one has to abstain
from bad deeds.

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10

According to the commentaries, the Buddha taught us to refrain from and to get rid of these
bad deeds, three bad deeds of body and four of speech, by way of moral habit. But the bad deeds of
mind cannot be got rid of by mere moral conduct. Only the good deed of meditation can do that. The
ridding of the bad feed of mind can be brought about by developing mediation. If one abstains from
doing what ought not to be done by body and from speaking what ought not to be spoken by mouth,
one is following the first part of the Buddhas teaching. Not to do all evil.
The good deed to be done, to make become, to increase, in accordance with the second part
of the Teaching comprises (1) good deed of giving alms (Dna), (2) good deed of restraint of body
and speech (Sla), (3) good deed of peace of mind (Samdhi), (4) good deed of insight into the
impermanent nature of things and so on (vipassan) and (2) good deed of the realization of Nibbna
(Ariya- magga). These five in all.
Of the five, the first, giving alms, Dna, is something everybody knows. Those who believe
in and understand Kamma and its results give what they can. The giving, while it is being done, does
not bring blame from the wise and the good. They have only to praise it, saying, what a giver for the
well being, for the happiness of others! That is we say giving is a good deed. Moreover, when it
comes to bearing fruit, giving brings in good results. It brings praise and admiration in the present
life, this is plain enough. In future existences, too, it will cause one to arise in the worlds of men and
devas, (gods) and bring him such good things as a long life, good looks, good health, and affluence.
Because it brings such good results, we say it is a good deed. All good deeds are like that, while they
arise, they are blameless. In future, too, they bring happiness. That is why they are called good
deeds. It is like taking good food. While it is being eaten, it is blameless. One only praises it. Later, it
generates energy and brings good health. All good deeds are just like that. Blameless while being
done they all bring good results in the future. Therefore the Buddha taught us to be full of good
deeds, to do them, to make them become. A splendid teaching indeed.
The second one, good deed of moral conduct, is the same as not to do all evil we talk about
in the beginning. But to abstain from evil is blameless, and gives rise to good deed of moral conduct
which brings good results. So, to emphasize it, we are again urged to make become this good deed of
moral conduct. This advice given to us so that we may become blameless and gain the happiness we
want is splendid teaching, too.
With regard to the good deed of concentration, there is calm-concentration (Samatha) and
there is insight concentration (Vipassan). Of the two, regarding calm concentration, there are forty
subjects of meditation, including the ten devices, the ten foul things, the ten recollections, and others.
Here we have no time to go into details. If you are interested you can read about them in a translation
of Visuddhi Magga. However, of the forty, npna is easy to understand and can be explained in
brief. Some non-Buddhists, too, meditate npna (respiration). According to Buddhas teaching, it
is done like this; Fix your attention on the tip of the nostrils. Every time air comes in or out through
the tip of the nostrils you note It is coming in or it is going out. If, while thus noting, the mind
wonders away, bring it to the nostrils go on noting. As you go on noting like this, your mind gets
fixed to this incoming and out going breath and peace of mind or concentration is developed. Then,
all your mental pains and strains are calmed and you feel peaceful and happy. So, this good deed of
concentration, while it arise, is blameless and brings happiness. When Jhna-concentration is
developed you will be reborn in your next life in the Brahm World and live for aeons. If from this
Jhna-concentration you develop insight meditation, you can attain the Ariya Path and Fruition. That
is while the Buddha taught us to develop calm- concentration. In-sight concentration belongs to good
deed of insight.

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The fourth good deed, that of insight, is the good deed by which one sees for oneself the
impermanence and so on of mind and matter whenever one sees, hears, smells, tastes, touches or
thinks. To Buddhists, development of this good deed of insight is the most important of all only
when a person has acquired this good deed of insight will he reach the Ariyan Path and Fruit and
attain Nibbna, the end of all sufferings. Of all worldly good deeds, the good deed of insight is the
best. How does one strive to make become this good deed of insight?
DEVELOPING GOOD DEED OF INSIGHT
Satipahna Sutta Says;
..........gacchanto v gacchmti pajnti (A bhikkhu when he walks is aware I am
walking.)
Accordingly, when you walk, you must concentrate on the lifting of the foot, pushing it forth,
and putting it down, and note either walking or right step, left step, or lifting pushing
forward, dropping while you are stand ing, concentrate on the body standing still and note
standing standing, or concentrate on the abdomen moving as you breathe and note
rising falling. If you sit down, concentrate on how you move from standing to sitting down and
note sitting down, sitting down When you are seated, you may change the position of your limbs.
Note all these movements, thus bending stretching moving. When there is no movement,
you are quietly settled in your seat, either concentrate on the body staying stiff and
note sitting
sitting, or the concentrate on the abdomen moving and note
rising
falling rising falling. While you are thus noting, your mind will go away somewhere else.
Then you note going away thinking considering and so on. You may note using whatever
language you are used to. This kind of meditating on the mind is Cittnupassan, contemplation of
the mind. If you note like this, the thinking will not go on. It will cease. Then you can go back to
noting the rising and falling of the abdomen as before.
If something painful, something hard to bear comes up to the body, you must note it thus;
feeling pain feeling pain. Sometimes the pain grows more acute as you note on, then you will
have to endure it as much as you can and go on meditating. If it gets beyond your endurance, you
will have to change the position of your limbs. But when you change, note every move beginning
with the intension to change. If the pain disappears either as a result of your noting of it or because
you have changed the limbs positions, you can return to noting the rising and falling. Here,
meditation on the pain is Vedannuppasan, contemplation of feeling. When you hear or see some
thing, you concentrate on the phenomenon that has appeared and note hearing hearing
or seeing seeing. This kind of noting is meditation about which it is said in Satipahn Sutta;
........ Cakkhun ca pajnti, rpe ca pajnti (he understands the eye, and understands the visible
form he understands the ear, and the audible sounds) and is called Dhammnupassan, contemplation
of the Dhammas.
Noting and understanding every movement like walking, standing, sitting, laying down,
bending, stretching, rising and falling and so on, as we have said, is the good deed of insight called
Kyanupassan, contemplation of body. Noting feeling pain and so on, and understanding all the
pleasant, unpleasant and neutral feeling is the good deed of Vedan nupassan, contemplation of
feelings. Whenever thinking, imaginating, arises noting as thinking, imagining and so on, and
understanding every thought or imagination that comes up, is the good deed of insight called
Cittnupassan, contemplation of consciousness. Whenever seeing, hearing and so on arises, noting
as seeing seeing hearing hearing and so on, and understanding them as a Dhamma is the
good deed of insight called Dhmmnupassan, contemplation of the Dhamma.

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As you thus note on and your concentration grow stronger, you understand that which is
cognized is one thing. That which cognizes is another. You distinguish between matter (rpa) and
mind (nma). This is Nmarpaparicched aa, the knowledge of Determination of Nma and
Rpa.
As you go on noting, you know for yourself From the intention to move arises the from
movement. From intension to bend arises the form bending. From the intention to stretch arises the
form stretching. Because there is visible form, one sees. Because there is eye, one sees. Because
there is audible sound, one hears. Because there is ear, one hears because there is notable object,
there is noting and so on. You realize how there exist cause and effect only. This full understanding
of cause and effect is Paccaya-pariggahaa, Knowledge of discerning of the cause.
After that, as knowledge and concentration gain further strength, you see for yourself how the
object noted and the noting of it come up anew and immediately pass away. They come and come up
anew and pass and pass away, so they are all impermanent, this you plainly see. This is the good
deed of insight called Aniccnupassan, insight into impermanence. If after the passing away of old
rpas and nmas new ones fail to arise, that is the moment to die. One can die any moment whenever
the rpas and nmas pass away. One realizes what a dreadful situation it is, what a suffering. This is
the good deed of insight called Dukkhanupassan, contemplation of suffering. They do not act as you
wish them to act. They come and go according to their nature. They are out of your control. So, they
are all anatta, not self. This you plainly see. This is the good deed of insight called Anattnupassan,
contemplation of not self.
Of the good deeds of insight, one is Udayabbayaa, the knowledge of Arising and Passing,
by which one feels the very rapid arising passing away of things. When this knowledge comes, one
finds bright lights all around one. Ones whole body feels weightless and one experiences an extreme
happiness never before experienced. The mind, too, is in ruptures. One finds that even those illnesses
and pains so hard to bear before have now disappeared altogether. When one comes to the
Knowledge of indifference to Formations, Sakh-rupekkha-a, one finds every act of awareness
to be so peaceful and subtle. This is a brief statement of how one experiences extraordinary
happiness never before enjoyed, while a good deed of insight arises.
When the insight knowledge of indifference to formations gains strength, the yog realizes the
Nibbna through the Ariya n Path knowledge. This too is a good deed of Arian Path, that has to be
developed. When he has made become the first of the four good deed of the Path-the Sotpatti Path,
its result, Sotpatti Fruition, followed immediately. Once he had reached Sotpatti Path and its
Fruition and become a Sotapa, a streams-winner, he is free forever from the four lower states of
Hell Animals, Petas and Asurakyas. When born man or deva (god) he is born to the higher ranks of
man or deva, never to the lower. And these rebirths as man or deva will be seven at most. Within the
seven rebirths, by virtue of the good deed of insight, he will reach the Arahat Path and its Fruition
and become an Arahat. Once an Arahat, he attains Nibbna, the end of all sufferings. That is while
the Buddha taught us to be full of the good deeds of insight as well as the good deeds of the Ariyan
Path.
To thus make become the good deeds of insight and the good deeds of the Ariyan Path is
what is meant in the Buddhas teaching; To be full of good.
The third teaching says, To completely purify ones mind To purify completely means to
strive to cleanse oneself forever of moral impurities like greed, hatred, and delusion and never let
them arise again. This is the same as telling us to develop the good deed of Arahat Path and work for
attainment of the Arahat Fruition. To the Arahat who has reached the Arahat Fruition, no matter what
cognizable object he meets with, neither passion nor ill will nor delusion arises. Never do these
moral impurities arise in him. He is purified forever. This purification comes to one immediately
after one makes becomes the good deed of Arahat Path. No other effort need to be made. So to reach
the Arahat Path one must develop the good deed of insight.

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The Bohisatta himself meditated on the arising and passing away of physical and mental
aggregates of grasping, whenever he seeing, hearing, and so on, became manifest. Thus meditating
he realizes Nibbna by means of the Arahat Path, attained the Arahat Fruition and become the
Buddha.
The disciples of the Buddha, too, meditated on the arising and passing away of matter and
mind in the same way, reached Arahat Path and its Fruition and became Arahats. When a person has
become an Arahat, his mind is cleansed of impurities like greed and so on, and is purified. So his
mind no longer clings to any object what so ever. Therefore, after the passing away of the last
consciousness at death (parinibbna-Cuti-citta) no new nma-rpas, no new aggregates, will arise
and he is freed from all sufferings forever.
It is for us to be free forever from the suffering of old age, suffering of illness, suffering of
death, suffering of body, suffering of mind suffering of mind-and- matter Sakhras and to gain
happiness forever that the Buddha has given us the three Teachings.
Not to do all evil.
To be full of good.
To completely purify ones mind.
Now, in accordance with the three Teachings, let us try some meditation for about five
minutes. ... ujum kya panidhaya... (He holds the upper part of his body straight). So, is it with
your body from the waist (upwards erect.) ... parimukha satim upwards erect.... parimukha
statim upatthapetv (establishing the mindfulness towards the object which should be noted.) So fix
your attention on the abdomen. As there is no need to look, close the eye.
As the abdomen rises, note rising As it falls, note falling You need not say the words
rising and falling aloud. Just note mentally noting or meditating is trying to understand the
arising matter and mind as they really are so, words are not important. What is important is that you
know the y moving in the abdomen. The moving in the abdomen is called Vyodhtu in Pi. So, you
must mindfully follow this movement from the beginning of the rising to the end of it, and from the
beginning of the following to the end of it. When the rising end s the following begins, there is no
interval. You will have to mediate continuously.
But in the beginning of the practice your concentration is not strong enough yet. The mind is
not stable and may often slip away. Note that wandering mind, too. Imagining thinking and so
on, as the case may be noting this is Cittanupassan, contemplation of the mind.
When you note thus, the imagining will stop. Then you can go back to the rising and falling.
It you feel tired, hot or pain somewhere in the body, note tired hot pain and so on. This is
Vedan nupassan, Contemplation of feeling.
When mindfulness and concentration have grown stronger, the painful feelings during the
noting may disappear as if taken away. There have been cases of people who got cured of some
incurable illnesses while they were meditating. Very heartening indeed. But we are now meditating
for just a few minutes and you will not have to note for long. Just note the pain three or four times
and then go back to the rising and falling of the abdomen. If you hear a sound, note hearing
hearing and then go back to the rising and falling. For a few minutes meditation it is sufficient.
If you note as I have instructed. Now, please note for about 5 minutes.
Times up. There can be about fifty or sixty acts of noting in a minute. In such act of noting
the Dhammas comprising the eight Maggagas are taking place. This is how they take place; the
effort to note is Samm Vyama-right effort. The act of mindfulness is Samm sati-right
mindfulness. To remain concentrated on the object of meditation is Samm Samdhi-Right
Concentration, these three are Samdhi Maggaga.

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Rightly understanding the object of meditation is Right view. Meditating for the first time
like this, this understanding will not be very clear to you. But after forty, fifty, sixty, hours of
meditation, your concentration grows stronger, your mind no longer wanders and it stays just where
you are meditating. Then, when you note the rising of the abdomen, you very distinctly see that the
rising is one thing and the noting of it is another. When you note the falling, you distinctly see that
the falling is one thing and the noting of it is ano ther. When you note Moving and walking you
distinctly see that the moving of the walking is one thing and the noting of it is another. When you
note seeing you distinctly see that the eye and the visible form are one thing and the seeing and the
noting of it are another. When you note hearing you distinctly see that the ear and the audible
sound are one thing and hearing and the noting of it are another. This briefly is how you develop the
knowledge of the Determination of Nma and Rpa (Nmarpapariccheda-a), the knowledge
that distinguishes between matter (rpa) and mind (nma).
After such understanding, as your concentration and knowledge grow stronger, you again see
for yourself. Because of respiration there come to be the forms rising and fa lling. Because there
come to be the forms rising and falling, there comes to be noting as rising falling. Because of the
intention to move, you move. Because of the intention to walk, there comes to be noting moving
walking Because there is visible form you see. Because there is the eye, you see. Because you see
there comes to be noting as seeing seeing. Because there is audible sound, you hear. Because
there is the ear, you hear. Because you hear, there comes to be noting as hearing. And so on. You
see for yourself and realize the cause and the effect. This is Paccaya-Pariggaha-a, the Knowledge
of Discerning of the Cause. Then again, failure to note the seeing, hearing, and so on, leads one to
the delusion that things are permanent, happy, good, and self. This delusion leads one to delight in
them. The delight leads one to making an effort to obtain the things one has taken delight in. This
action, Kamma, causes one to arise in more and more rebirths. Because of the rebirths one has to go
through old age, illness, death, bodily and mental sufferings, wherever one is born. In this way
higher wisdom comes to one who is intelligent. This understanding of the relationship between cause
and effect in accordance with the law of Dependent Origination (Paicca Samuppda) is again
Paccaya-pariggahaa.
After that, as concentration and knowledge grow stronger, you very plainly see how both the
object being meditated on and the act of meditating arise and arise and instantly pass and pass away
just as you are making note of them. Then you know for yourself; whatever arises and passes away is
impermanent, suffering, not-self. Knowing on reflection is Sammasanaa, Knowledge of
comprehension. Knowing how things arise and pass away rapidly is Udayabbayaa, the
knowledge of arising and passing away. When the Knowledge of arising and passing away is
attained, one sees bright lights around, great joy pervades one, both body and mind come to be in
immense happiness. When one gains Bhaga-a, the Knowledge of Passing away, even forms and
shapes like arms, legs and body no longer manifest themselves and one finds both the things noted
and the noting of them very swiftly passing and passing away. When the yog gets to
Sakhrupekkh-a, the Knowledge of Ind ifference to Formation awareness comes easily without
himself making and effort to be aware. It is mere awareness and indifference to formations. One
hour, two hours, three hours-and yet the yog finds that he can sit up and go on meditating, very good
it is. Really knowing as instructed above is Right View-samm-dihi. Bringing ones mind to really
knowing nma-rpa as they are is right thinking-Samm sakappa. Right View (samm dihi) and
right thinking (samm sakappa)-these two are Pa-Maggaga, wisdom part of the Right Path.

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The three factors of concentration part of the Right Path and the two factors of the wisdom
part of the Right Path are said to be Karaka-maggaga; five active parts of the Right Path. In the
Commentary they are described as five workers Maggagas, in worldly life if a job can only be done
by five workers as a team, it needs to be done by them unitedly (in harmony). In the same way these
five active parts of the Right Path are in harmony with every act of noting and knowing. Every time
these Five Active Parts (of the Right Path) gather strength through such harmony, extraordinary
vipassan insight develops.
Next abstaining from unwholesome some bodily acts of killing, stealing, and illicit sexual
conduct are Samm Kammanta. Abstaining from verbal acts of telling lies, backbiting, abusing and
fruitless speech are Samm Vac. Abstaining from wrong means of livelihood is Samm Ajva.
These three are Sla maggagas. These Maggagas are accomplished with the taking and observing
of the precepts. So are they with every act of noting. So are they eight Maggagas developed with
every act of noting, with the attainment of Nibbna getting nearer and nearer in the same way as in
walking; every step brings one nearer and nearer to ones destination, so also the yog attains
Nibbna with the last act of noting.
So whenever opportunity arises you should meditate on the arising matter and mind,
beginning with the rising and falling of the abdomen. By meditating in this way, may you be able to
develop different insight knowledges we have described and very soon attain and realize Nibbna
through the Ariyan Path Knowledge and Fruition knowledge.
SDHU! SDHU!

SDHU!

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SATIPAHNA-THE ONLY WAY

PART I
The Blessed One Has Taught Us
Ekyano aya bhikkhave maggo sattna visuddhiy
sokaparidevna samatikkamya dukkhadomnassna ahagamya
yassaadhigamya nibbnassa sacchi-kiriyya, yadida cattro
satipaahn.
This is the only way, monks, that leads to the purification of
beings, to the passing beyond sorrow and lamentation, to the cessation
of suffering and miseries, to the attainment of the Right Path, and to the
realization of Nibbna ; thus; The Four Ways of establishing
Mindfulness.
Because there are in them kilesas (moral impurities) like greed and hate, beings do such evils
as killing, causing injury, stealing, robbing, and lying. As a result of these evils, they suffer in four
states of apya (lower world). Even if, as a result of some good deed, they are born in the world of
men, they suffer such miseries as untimely death, illness and poverty. These impurities cause them to
be born again and again and thus to undergo suffering like old age, disease, and death. If one wishes
to be free from these sufferings, one must strive to cleanse oneself of these impurities. To clean
oneself from moral impurities there is but one way; the way of satipaha, in which one
contemplates what is going on in ones mind and body. If one desires to get rid of the moral
impurities like greed and hate, one has to follow this only way of satipaha. Ekya na means
The Only way-there is no other way, no alternative. If you walk straight on along the only road,
you will not go astray, as there is no by road; You are sure to reach your destination. In the same
way, as Satipaha is the only way and there is no other, if you go on your training yourself in
Satipaha, you will ultimately attain Arhatship, the noble state of being cleansed once and for all
from all impurities, all Kilesas. That is why the Buddha taught us to follow this road of Satipaha
for the doing away of all Kilesas.
All the former Buddhas, Pacceka-Buddhas (Silent Buddhas), and Araha nttas practised this
Satipahna Way, were purified and had reached Nibbna, where all sufferings end. In future too, all
the Great Ones will follow this Satipahna Way and reach Nibbna. In the present world cycle also,
the Buddha Gotama and his disciples cleansed themselves of defilements and reached Nibbna by
following this Satipahna Way. This fact was pointed out by Sahampati Brahm god to the Buddha
who agreed to it and preached it to us.
People grieve and bemoan for the loss of their husbands, wives, children, parents, those near
and dear to them. They grieve also for the loss of the ir wealth. They grieve when they are suffering
from some kind of disease. Of course, these are dreadful things. How peaceful it would be if there
were no such things! Therefore, people should strive to put an end to all these miseries. But they
cannot get away from them by just praying to whatever gods there be. Only by training this way of
Satipahna can they put and end to all sufferings. During the time of the Buddha, there was a young
woman called Pacr, who lost her husband her two sons, her parents, and her brother, all those
near and dear to her. She was so overwhelmed with grief that she was driven to madness. One day
she came to where the Blessed One was preaching, heard the Lords Dhamma, took up the
Satipahna meditation and them all her sorrows and lamentation came to an end and she gained
peace of mind forever.
To day, too, there have been people who have lost sons, husbands, daughters, wives and
parents and are also stricken with grief that they cannot eat and sleep. They come to us, and after

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taking up Satipahna meditation under our guidance, are relieved of their sorrows in a matter of
four, five or ten days. The number of such people is now over a thousand.
The practice of Satipahna will lead one to the cessation of sorrows and lamentations not
only in this existence but in the existences to come as well. So if you want to put an end to these
sorrows and lamentations, you have to take up this way of Satipahna meditation.
Further more, beings in the world are suffering because there exist bodily and mental
sufferings. If these bodily and mental sufferings could be removed, they would be able to live in
comfort and happiness. Bodily sufferings are those aches and pains in the body, which are caused by
diseases, by other people, by climatic condition such as extreme heat or cold, by accidents such as
tripping over, being pierced with a thorn, falling of, falling down, and so on. Mental sufferings are
distress, sorrow, and such like, which are caused by loss of dear ones, loss of wealth, meeting danger
or desires unfulfilled. No one can save beings from these bodily and mental sufferings. Only the
practice of Satipahna meditation can bring about a cessation of these ills. There are cases of
people who have had worries over their business failures but who find peace of mind by practising
Satipahna meditation. In some cases, people who are suffering from incurable diseases are cured
of their bodily pains by practising Satipahna meditation. How ever, to do away with bodily and
mental sufferings once and for all will be possible only when one has perfected oneself in
Satipahna practice and reached the path and Fruition of Arahatship.
Only the Arahat after Parinibbna (passing away) leaves behind all sufferings, both bodily
and mental, for all time. That is why we must follow this Way of Satipahna in order to put an end
to all sufferings and enjoy eternal peace.
Beings keep on being reborn and suffering old age, disease and death because there are in
them, moral impurities (kilesas) like greed and hate. These kilesas which constitute the cause of
suffering can be eliminated only by the Ariyan Path. And the Ariyan Path can be reached only
through the practice of Satipahna. Moreover Nibbna, the end of all sufferings, can be attained
only by this way of Satipahna. So, to reach the Ariyan Path which put an end to all Kilesas to
attain Nibbna which means the ceasing of all sufferings, we will have to walk along the Way of
Satipahna.
The way of Satipahna consists of four parts(1) Kynupassan Satipahna
(2) Vedannupassan Satipahna
(3) Citnupassan Satipahna and
(4) Dhammnupassan Satipahna.
Of the four, Kynupassan Satipahna is contemplation of the phys ical aggregate called
body (Kya) there are fourteen way of contemplating the body. The first is npnasati
meditation. npna means breath inhaled and exhaled. Every time air is breathed in and out
through the nostrils, one makes note of the inbreathing and out breathing. By so noting, Jhnic
concentration is developed and from this Jhna one cultivates insight into the impermanent nature of
mental and physical phenomena. It is explained thus in the commentaries.
The second is contemplation of walking, standing and such like. We will come to this in
detail later.
The third is contemplating with four comprehensions. We will come to this later too.
The fourth is contemplating of the thirty two parts of the body such as hair of the head hairs
of the body, nails, teeth, skin and so on. When jhnic concentration is developed by contemplating
these, insight can be brought about from it.

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The fifth is developing insight by contemplating four elements. Again, we will come to this
The remaining nine (from the sixth to fourteenth) contemplations are comparing ones body
with a dead body to arouse loathsomeness.
Now, we will come to the second of the fourteen contemplations of the body
(Kynupassan). Gacchanto v gacchmti pajnti A bhikkhu when he is walking comprehends
I am walking. By this we are taught to note and understand what really is happening whenever a
bodily movement takes place.
So, when you walk, you must concentrate on the bodily movement involved in the walking
and note walking, walking. Though it should be taught fully as I am walking I am standing
and so on, to quicken the noting are teaching our disciples to note walking standing and so on.
You note every step from the lifting of the foot to putting it down. Or, you must note right step, left
step when walking fast. Or lifting, pushing forward, dropping. When you stop walking and stand
still, you concentrate on the body that is there standing erect and note unremittingly; standing
standing When you sit-down you concentrate on the manner the body slumps down and note
sitting, sitting. When you have sat, you may change the positions of your arms, legs or body. Note
every change then. If there is no change and you are just sitting there quietly, concentrate on the
body sitting stiff and note sitting, sitting Your effort may slacken if you are noting only one thing,
like sitting. In that case you can combine it with some other things, say, touching with something.
You must note sitting, touching. Better still, as you are sitting, the rising and falling of the
abdomen is something very plainly felt. Concentrate on this rising and falling and note rising,
falling. This amounts to contemplating a bodily movement in the abdomen. Any form of bodily
movement should be noted as it has been said;
Yath yath v panassa kyo panhito hoti tathtath na pajnti, (Whatever the posture
of the body is, he is aware of it.)
This teaching shows that we should note every bodily movement-moving of the limbs,
closing and opening of the eyes, moving of the abdomen and so on, and try to perceive it as it really
is. That is why we instruct our disciples to begin with noting of the rising and falling of the abdomen,
which is plain to all. Those who noted as instructed and gained insight are now more than a hundred
thousand.
When you lie down, you have to do so, noting every bodily movement involved. While so
lying down you can gain supramundane knowledge. This was what led the Venerable nand to
become an Arahat.
One day, exactly three months and four days after the Buddha s parinibbna, the venerable
nand was trying to become an Arahat walking up and down since evening. As it is said that he was
practising in Cankama Walk. He must have been noting right step, left step, rising, pushing
forward, and dropping, in the manner we have just described above. The whole night he walked and
meditated till dawn came near, yet he had not attained the Arahatship he longed for, Venerable
nand Thought; I have done my utmost. I dont think I need to exert harder. Why havent I
attained Wisdom yet the lord has encouraged me with the words, nand, you have had sufficient
pram, perfections. Strive on and you will soon be an Arahat. Surely these are words of truth. I
have been walking the whole night, so, I must have overtaxed my strength and slackened my
concentration. That is why I have made no progress. To balance energy and concentration, I will lie
down and work. So he entered his room and sat down on a couch. Then he lay down. While he was
so lying down, he progressed, stage by stage, along the path of insight and higher wisdom and
became an Arahat. Thats what we have been talking about noting while lying down and attaining
Arahatship before circumstances, enlightenment can be very qui indeed! It is important to note
whatever bodily movement there is.

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I have said enough on the second Kynupassan meditation. While so noting, you see for
yourself and understanding arising and passing away of physical phenomena of your body. Thats
what is said in the passage.
Samudayadhammnupassi v kyasmim viharati, vaya-dhammnupassi v kyasmim
viharati (He abides contemplating either the arising or the passing away of things in body or the
arising and passing away of things in the body).
When you note, walking, the walking is rpa, matter, non-sentient thing, and the noting is
nma, consciousness, that which is sentient. Thus you distinguish between nma and rpa. When you
note the abdomen rising the rising is rpa and the noting is nma. You distinguish between nma
and rpa. Then again, the desire to walk gives rise to the physical act of walking, the desire to stand
gives rise to the physical act of standing, and so on and so forth. You make these distinctions and
understand things as well as your pram (perfection acquired from birth) allows. When you
understand these, you understand that there is only this arising and passing away, instant-by- instant,
and nothing else. You become detached from them without any delusion that is a self, an atta. You
no longer look upon things as permanent, suffering, not self. This is what is said in the scripture;
Anissito ca viharati (The Bhikkhu abides detached or independent). Once perfection in such
knowledge of impermanence and so on you realise Nibbna and attain the Ariyan Path and its
Fruition of Arahatta, you become an Arahat. Once an Arahat you are free from all sufferings after
your parinibbna (passing away). The least thing for your atta it is the Path and Fruition of Sotpatti.
Once a Sotpanna, a stream winner, you will never be born again in the Apya or lower state of
existence. So, we must to attain at least Sotpannaship.
THE FOUR SAMPAJAAS
(COMPREHENSIONS)
Now we will come to cultivating the four Sampajaas (comprehensions). They are
(1) Satthaka-Sampajaa
(2) Sappya-Sampaja
(3) Gocara-Sampajaa and
(4) Asammoha-Sampajaa.
When you are about to do something or say something, you have to consider. Whether it will
be useful or not and do or speak only what is useful. Such kind of consideration is
Satthakasampajaa. Even if it is useful, you must again consider. Whether it will be suitable or not,
and do or speak only what is suitable. This is Sappaya-sampajaa. These two Sampajaas may be
used with profit in worldly matters as well. When meditating, you may wish to do so walking or
sitting and come to the decision after considering which is useful and which suitable. Of course,
when you are contemplating in earnest, you need not consider these things. You just go on with your
noting.
The third one, Gocara-Sampajaa, is, to the meditator, just noting without a let-up the
physical and mental phenomena that keep on arising. As you go on meditating with GocaraSampajaa, your concentration becomes stronger and you see for yourself the incessant arising and
passing away of things. You very clearly understand how impermanent, how miserable, how lacking
a self, all psychophysical phenomena are. This understanding is Asammoha-Sampajaa.
Asammoha-with out delusion. Sampajaa Understanding or comprehension.
This kind of meditating and understanding explained in these words; Abhikkante patikkante
Sampajaa Kari hoti-both in advancing and retreating, he acts mindfully. We are told by this to
note and know every step taken in advancing or retreating. This is noting right step, left step, lifting,
pushing forward, and putting down, and so on and so forth, as we have earlier explained. Thus noting

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what should be noted is Gocaru-sampajaa. As you go on noting, your concentration becomes very
strong and you distinguish between rpa and Nma. You know the walking in Rpa and the
observing of it is Nma. You may not be able to say Pi words rpa and Nma but if you know the
difference between what-is-to-be-cognized and what cognizes that is enough. Then again you
understand that the intention to walk gives rise to walking, walking gives rise to the noting of
walking. You distinguish between the cause and effect. Again the intention to walk, the walking and
the noting of it-all pass away in no time at all. You understand very clearly how they are
impermanent. This understanding of things as they really are is Asammoha-Sampajaa.
Alokite vilokite sampajaa-kari hoti- in looking forward or back ward, he acts mindfully.
Whenever you look and see, you must note, looking, seeing. This is Gocara-sampajaa. As you
note on, you realize how all the looking, seeing, noting pass away instantly. Thus understanding their
impermanent nature and so forth is Asammoha-sampajaa. Ordinary people think what they see is
lasting, and they think the same of their seeing. This is common illusion. When your concentration is
strong, you early perceives for yourself, how the thing seen, and the seeing and noting pass away as
instantly as flashes of lighting. Scientist from Europe and Ame rica has shown that there are thirty
pictures a second being projected on the screen and 50 cycles a second in alternating current. But
these rapid changes are not visible to the ordinary human eye; the meditator who has comes to the
stage of Bha ga-a (knowledge of passing away) perceives very clearly how the thing seen, the
seeing and the noting pass away swiftly. The greater the perfection, the better youre perceiving that
they pass swiftly away. You understand very clearly how all are impermanent, how they all lack
happiness, or refuge, how all are mere psychophysical phenomena without a self or an atta. This is
Asammoha-sampajaa.
Saminjite pasarite sampajaa-kani hoti- in bending or straightening, he acts mindfully. When
you bend or straighten your arms and legs you must note, bending straightening. While noting
thus you must bend or straighten very slowly. As you meditate thus you will find all acts of bending
and straightening and passing away swiftly. You understand clearly how both the bend ing,
straightening and the noting are Anicca, Dukkha, Anatta- impermanent, suffering and not self, this is
Asammohasampajaa.
Likewise in using the robes and bowl, you note and use them. In eating and drinking, you
note and eat and drink. In answering the call of nature, you note and do so. You note in falling
asleep, awakening, speaking, and so forth. These acts of noting and understanding impermanence
and so on are Gocarasampajaa and Asammoha-sampajaa respectively.
THE FOUR ELEMENTS
As you go on meditating in the way we have explained, you may come across what feel hard
and rigid. Then you know it for Pathavdhtu, the earth element of solidity. When heat, warmth, or
cold is manifest, you know it for Tejo-dhtu, the fire element or temperature. When tenseness, the
stiffness, pushing or motion is manifest, you know it for Vyodhatu, Air element or motion. When
fluidity or liquidity is manifest, you know it for podhtu, the water element or cohesion. You
clearly perceive that there are only these elements in this material body, there is no self or atta living
there in. Again, as these four elements arise and pass away very rapidly you understand how they are
Anicca, Dukkha, Anatta- impermanences, suffering, not self. When you know these things as they are
and when that knowledge has matured you can realize the Nibbna by Ariyan Path. You can now
become a Sotpanna, a stream winner, and so on.
SDHU! SDHU!

SDHU!

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SATIPAHNA-THE ONLY WAY

PART II
Yesterday we delivered the first part of our lecture on Satipahna. To day we will continue
with the second part. Regarding the contemplation of Feelings the Blessed one has said.
Sukha v vedanm vedayam no sukha vedanm vedayamti pjanti, dukkha v
vedanm adukkha asukha v vedanm vedayama noadukkha asukkha vedan m vedayamti
pjanti.
(A monk) When feeling a pleasant feeling is aware I feel a pleasant feeling or when feeling
a painful feeling; or when the feeling is neither pleasant nor painful is aware I am feeling a natural
feeling.
If sensation of tiredness or pain occur in the body while noting the rising and falling (of the
abdomen), you should concentrate on this and note feeling tired feeling pain. If the feeling
disappeared as you note, you can go back to noting the rising and falling. If the unpleasant sensation
increases, you should try to bear them as much as you can. The Myanmar saying Endurance leads to
nibbna is a good one to remember when you note the sharp pains. If you bear the pain and go on
noting it, the pain often disappears. If it so disappears, you go on with the noting of rising and falling
and your insight will make great progress If, however, the pain persists and proves almost
unbearable. You may change your posture. But when you change, do slowly and note every move
very carefully. This is how one meditates on unpleasant feelings of the body.
As you are noting, unpleasant thoughts, too, may come up in your mind. You may feel
miserable or disheartened They will very soon pass away as you note on. Then, go back to noting
the rising and falling. If a pleasant feeling arises in the body, you note peasant pleasant If
happiness or joy arises in the mind, you just note happy, joy Such happy moods of the mind come
to you in torrents when you gain Udayabbaya-a, the knowledge of arising and passing away. You
will also experience great joy or rapture (Pti). This, too, you will have to note rapture rapture.
The neutral feeling (Upekkh), which is neither painful nor pleasant often happens in the
mind or in the body. But as a sensation it is hard to discern. Only when concentration is especially
strong, will this neither painful nor pleasant neutral feeling come to prominence after the
disappearance of pain and before the appearance of pleasure, or after the disappearance of pleasure
and before the appearance of pain. You should note this natural feeling, too. It is when the
knowledge of the arising and passing away is well developed and the knowledge of Passing Away is
gained that the natural felling becomes apparent. More so when the knowledge of Indifference of
formations (Sakhrupekkha-a) is achieved. In that case you must note this upekkh, the natural
feeling.
When your concentration is very strong and while you note tired hot pain, you will
find these sensation breaking up into pieces. To ordinary people the tiredness, the hotness and the
pain seem to last very long but to the mindful meditator they are just chips, small pieces, fragments,
and they do not cause much pain. He feels at ease. If he goes on meditating, even violent pains can
be got rid of. So it is said Samudaya dhammnupassi v ... vaya dhammnupassi v ...samudayavaya-dhammnupassi v vedansu viharati. He abides contemplating either the arising or passing
away of things in feelings or the arising and passing away of things in feelings.
While thus contemplating the arising and passing away of feelings, one can reach the Ariyan
Path Fruition and become a Sotpanna [or such a one]. And that is Vedannupassan Satipahna,
Establishing Mindfulness through Contemplation of Feelings.

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CONTEMPLATION OF MIND
Regarding Cittnupassan, contemplation of mind, it is said; Sarga v citta vitaraga
citta ti pjanti, vitaraga citta ti pjanti- (a monk) is aware of a passionate mind as a
passionate mind, of a dispassionate minds as dispassionate mind and so on for the sixteen types
of mind.
So, if, while you are noting the rising and falling of the abdomen, a passionate mind arises,
you must note passionate mind. As you so note, the passionate mind disappears. Then a
dispassionate mind shows up. Note it as dispassionate mind. In the like manner, if an angry mind
arises, note angry mind. When the angry mind disappears, note the angry mind as well. If there
comes up a deluded mind with such wrong thoughts, as I am permanent, I am happy, I is I ,
note it as delusion. Similarly, if a wandering mind appears, note as such. If a lazy mind appears,
lazy. You note whatever mind that appears and are aware of it. When concentration is strong,
whenever you note, you will find them arising and passing away, never stopping for a moment. So,
Samudaya dhammnupassi v cittasamim viharati- he abide contemplating either the arising or the
passing away of things in mind. While thus meditating on the arising and passing away of mind, you
can reach the Ariyan Path and Fruition and become s Sotapa [or such a one]. And that is how one
develops Contemplation of Mind.
CONTEMPLATION OF DHAMMAS
Now we will come briefly to Dhammnupassan, contemplation of dhamma. The blessed
One has taught Dhammnupassan in five parts. The first is the contemplation of n varaas.
Nvaraa means hindrance. What do they hinder? They hinder one from developing concentration,
or from developing insight. There are six of them, 1. Kmacchanda-sensual desire, 2. Vypda-anger
3. Thina- middha. Torpor and sloth. 4. Uddhacca- flurry, 5. Kukkucca-worry, and 6. VicikicchDoubt. In the Pi text Uddhacca and Kukkucca are counted as one, so, there are five only. If you
separate. Thina and Middha, there will be seven n varaas in all.
If, while you are noting rising and falling of the abdomen, sensual desire arises, you must
note as sensual pleasure desire and so forth. That you should so note is pointed out in the text;
santa v ajjhatta kmacchandamatthi me ajjhatta kmacchando ti pjanti a bhikku who has
existing in himself a sensual desire is aware There is in me a sensual desire as one thus notes, the
sensual desire disappears. This appearance of desire, too, should be noted. Sensual desire arises as a
result of ignorance, because one has failed to note the first thought. One must understand that this
ignorance of the real nature of things gives rise to it. As he meditates and understands the truth,
sensual desire causes to arise. This fact, too, should be understood. Once he reaches the Path of
Arahatship, he has completely done away with such desires. You must understand that an Arahat is
free from such desires. Thus one should know concerning sensual desire.
In this same way, when anger arises, one notes and is aware I am angry. When one feels
dull and lazy, note I feel dull, I feel lazy. When one gets flurried, note I am getting flurried.
When he feels worried because he has done or said something wrong, he must note I am worried.
If he harbors doubt about the Buddha or Dhamma, note and be aware of the doubt. One often
mistakes doubts for ideas. If a yog keeps on noting whatever arise in him, the nvaraas are done
away with. They come about as a result of ignorance. Once he fully aware of them, they ceases to
arise. The Ariyan Path puts an end to them once and for all. While meditating, one understands
arising and passing away of the Nvaraa he is noting. This understanding will el ad him to the
Ariyan Path and its Fruition. This, in brief, is the contemplation of Hindrances.

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CONTEMPLATION OF THE AGGREGATES

As you meditate on matter saying walking, standing, sitting, rising, falling, you
know for yourself, This is matter, that which knows not. It arises thus and passes away thus. When
you note pain good happy and so on you know for yourself, this is vedan, pleasant or
unpleasant feeling. It arises thus and passes away thus. When you note Striving acting
speaking you know for yourself, These are activities, Sakhras. They arise thus and they pass
away thus. When you note thinking, conscious, you know for yourself. This is citta, mind
consciousness. It arises thus and passes away thus. While you meditate in this way on the arising
and passing away of rpa, vedan and so on, you can reach the Ariyan Path and Fruition and become
a Sotpanna and so forth, (This, in brief, is, although people may not know the Pi technical terms
rpa, vedan, sa, sakhr, viaa, if they know matter or what-know- not, feeling, perception,
activities, consciousness, that will do.)
CONTEMPLATION OF SENSE BASES
One who, while seeing, notes seeing seeing has his concentration strengthened and
comes to know not only the visible object but also the seeing, as well as the eye, which is the organ
of seeing. Of the three, the eye is called Cakkhyatana, eye organ, eye from which arises seeing
consciousness. The visible object is called Rpyatana, form organ, from which arises seeing
consciousness, The seeing is called Manyatana, mind organ, from which the act of consciousness
(That is Phasa, vedan and so on). Failure to note what you see, or, even if you note it, to understand
the arising and passing, the impermanence and so on, makes arise Samyojanas or fetters such as
pleasure in the visible objects. You must know the rising of the fetters, too. If the fetters passes away
as a result of your noting it, you must know it, too. Once you reach Ariyan Path, these fetters cease to
arise and this, too, you must know, this is how you meditate and understand with regard to seeing.
In the same way, one who, while hearing, notes hearing hearing understands the form ear
and the form audible sound. One who, while smelling, notes smelling smelling understands the
form nose and the form odour. One who, while tasting food, notes tasting tasting understands the
form tongue and the form taste. One, who, while touching, notes touching touching and so on,
understands the form body and the form tangible object. (Meditation on walking, standing, sitting,
and rising and such like belong to this contemplation of touch. That is why we say touching and so
on) One who notes thinking thinking while he is thinking, understands the form that is the base
of consciousness and Dhammyatana or mental states and the consciousness or manyatana. If you
do not know them as they are, because you have failed to note them, fetters like sensual desire arise
in the yatanas. This arising too, must be noted. If on your timely noting, they pass away, note this,
too. When on your reaching the Ariyan Path these fetters cease to arise altogether, you must know it,
too.
By noting seeing hearing and so on, and understanding the real nature of eye, visible
object, seeing and so on, you can be on the Ariyan Path and become a Sotpanna or such a one. (This
in brief, is Contemplation of Sense and -Bases. Here, samyojanas of fetters are kilesas or lower
natures which, like ropes that bind oxen, bind up to be born again and again in Samsra. The Round
of Rebirth. They are 1. Kmarga-sensual passion. 2. Patigha-anger, 3. Mna-pride 4. Dihi-wrong
views, Views that mistake mind and matter for self and so on. 5. vicikicch-doubt, 6.
Slabbataparamasa-the delusion that mere rule and ritual other than the Nobel Eight fold Path will
save one from Sams ra. 7. Bhava-rga, craving for existence. 8. Iss-Jealous y. 9. Macchariya-ava
rice, 10. Avijj- ignorance, suffering and not self as permanence, happiness and self. Of these dahi,
vicikicch slabbataparamasa issa, and macchariya are got rid of by Sotpattimagga, kma-rga and
avijj by Arahatta magga.)

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CONTEMPLATION OF FACTORS OF WISDOM

Bojjhaga means the factors of wisdom, by means of which one knows Nibbna. They are
seven in number; Sati- mindfulness, Dhamma- vicaya, investigation of the Dhamma, Viriya-energy,
Pti-joy or rupture, Passaddhi-repose, Sammdhi-concentration and Upekkha-equanimity. It is said
that if there arises Mindfulness or any of these in one, one is aware of it. If such be absent, one is
aware of it, too. Factors of Wisdom do not come up to the beginner in meditation. They come only to
one who has attained the Knowledge of arising, and passing away, Uddhabaya-aa, and so on. You
go on meditating on matter and mental qualities that keep coming up, in the manner we have talked
about in the part on Kynupassan, noting walking, standing, sitting,
bending, stretching, rising, falling, tired, hot and so on and so forth. Yo u attained the
Knowledge of arising and passing away when you very quickly and markedly understand the arising
and passing away of things. The n every time you note the arising and passing away you are mindful
of it. And when you are mindful, you are aware it is Mindfulness. When your concentration slackens
and you are not mindful, you are aware there is no mindfulness. Similarly, when there arises the
Investigation of Nma Rpa, dhamma you are aware it has arisen. When it is absent, you are aware
of its absence. Being thus aware, your concentration gets especially stronger, and you go on with
your awareness of the arising and passing away of these things, awareness, knowledge, effort, and so
on arrives at the Ariyan Path and Fruition and become a sotapa or such a one.
(This, in brief, is Contemplation of the Factors of Wisdom.)
CONTEMPLATION OF THE TRUTH
Regarding the contemplation of the Truths the Exalted one has taught Ida dukkha ti
yathbhta pajnti, aya dukkha-samudayo ti yathbhta pjanti, aya dukkha-niroda ti
yathbhta pajn ti, aya dukkha- nirodo gaminipaipad ti yathbhta pjanti, (He
comprehends, as it really is, this is suffering. He comprehends as it really is, this is the cause of
the arising of Suffering. He comprehends as it really is, this is the Cessation of Suffering. He is
aware, as it really is , this is the path leading to the cessation of Suffering)
The material and mental qualities taking place in the body of beings is in reality Sufferings.
Why? Because they are the seats of sufferings like physical pain, mental pain, old age, death and so
on. Because they are impermanent and death can come any moment. Bodily sufferings like pain and
aches come about because there is a physical body and a consciousness. Without a physical body
physical pain is quite impossible. Though there is a physical body, If there is no consciousness, pain
or suffering is impossible. Why? If a log or a stone or a lump of clay is beaten with a stick struck
with a knife, or put fire to, it will suffer no pain because it lacks consciousness. So physical body
without consciousness is no cause for physical pain. But beings have got both material form and
consciousness. So all manners of physical sufferings arise in them and all manners of me ntal
sufferings arise in them. So these rpa and nma in being are sufferings.
Besides, eve ry time we are reborn, we undergo the suffering of old age. The suffering of
death and so on, because we have got these rpa and nmas which are subject to decay and
dissolution. So these rpas and nmas are real sufferings and they will not last a second. No, not a
tenth of a second or a hundredth. They pass away very rapidly. If no new rpas and nmas arise
when they pass away, there comes the moment to die. How fr ightening it is to have to depend for
ones bodily support on these rpas and nmas which can bring death so suddenly? That is why they
are sufferings.
But those who do not meditate on the arising rpas and nmas do not understand how soon
they pass away and so are not alarmed. Even those who meditate, if they havent yet realized the
fleeting nature of things, will not be afraid. Only the meditator who keeps on meditating without a
let-up in walking, standing and so on, the aching, paining and so on, the thinking, imagining and so
on will have his Sammdhi strengthened, will realize the fleeting nature of things as he notes, will

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understand that death can come any moment, only he will be alarmed. What is the seat of pain,
misery, old age, death is differing indeed. This he knows for himself and this kind of knowledge is
what the Buddha meant when he said; I dam dukkha ti yathbhta pjanti-comprehends this is
suffering as it really is.
Once you comprehended suffering as it really is, your attachment to these materials forms
and mental qualities is eliminated. This is comprehending by eliminating the craving, which is the
true cause of suffering. Every time you eliminate the craving, you achieve momentary cessation of
suffering. By developing insight path, you achieve knowledge of truth of the path. This is how you
understand the four truths every time you meditate on suffering. As you meditate and your insight is
perfected, you realize Nibbna. This is knowing the truth of the Cessation of suffering by the
knowledge of right path. By such knowing the realization of the truth of suffering is accomplished,
the realization of the truth of cause of suffering too is accomplished by elimination and the
development of the right path too is accomplished. When yo u realize the Four Noble Truths by
meditation, you become at least a Sotpanna and are saved from Apya states forever. (This is
contemplation of the Truth is brief.)
FRUIT OF SATIPAHNA
The Blessed One has said as regards the fruits one will get from development of Satipahna.
You hi koci bhikkhave imecattro satipahne eva bhaveyya, satta vassani satta masani
sattaha, tassa dvinna phalana annatara phala patikankha, dihe v dhainme anna sati v
upadisese angmita
(Whosever, monks, shall practise these four ways of establishing Mindfulness for seven
years, nay, even for seven months seven days, shall win one of two fruits; either in this very life he
shall win the highest Knowledge, or if there be still some attachment remaining, he shall win the
state of Non returner.)
If you cannot become a non-returner as stated above, you can certainly become a Sotpanna.
Many have now realized the path, Fruition and Nibbna after one or two months of meditating on
bodily movements like the abdomen rising and falling, mental states, feelings, or sense organs like
seeing and hearing. So, by meditating in this Satipahana Way to the best of your ability, may you
be able to attain he path and fruition and realize Nibbna very soon.
SDHU! SDHU!

SDHU!

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THE WAY TO HAPPINESS

Everyone wants to be happy. What must one do and how should one live to be happy? This
everyone should know. Out of compassion for beings the Buddha has taught us the Way to
Happiness. Happiness is of two kinds; happiness in this life and happiness in future life. Happiness
in this life can be brought about by Four sampads, namely. Utthna sampad, Arakkha-sampad,
Kalynamittat and samajivita.
Of four, Utthana-sampad means alertness or diligence in doing bussiness. In whatever work
you do, be it agriculture, commence, or educational work, you should show your skill and work
diligently. If you work like this, you will earn what you deserve. This is obvious enough.
Arakkha-sampad means wariness, being watchful so that your worldly possessions may not
be lost, this too, is obvious.
Kalynamitta means association with good friends,. Friends who can help you in working for
your well being. To have such good friends, it is important that your dealings with people be
motivated by mett, good-will or love, According to the Buddha a good friend has to be one who has
the virtues, Saddha (faith), Sla (morality), Cga (liberality) and Pa (wisdom), Why? If the friend
lacks in faith, your faith can fail. If the friend lacks in morality, yours can fail. If the friend is not
liberal, and is not wise in matter of the law, you too will be lacking in liberality, and higher wisdom.
Samajvita means right livelihood, or living within your means. You should spend less than
your income not more. If possible, you should lay aside a quarter of your income and spend the rest.
There are many instances of people who live within their means and become rich. There are likewise
many instances of people who become rich by following the other Sampads explained above.
Therefore, to be well off and be happy, one has to try to live by these Sampads.
It is more important to be happy in one future lives, throughout Samsra, the round of rebirth,
than to be happy just now, so to be happy through out the round of rebirths, the Buddha has taught us
four other Sampads. They are Saddha-sampad, sla-sampad, Cgasampad and Pa-sampad.
Of the four, Saddha-sampad is faith in what one should have faith in, what should one have
faith in? One should have faith in the true Buddha, the true Dhamma, the true Sangha, and Kmma
and its effects. The true Buddha has nine virtues. Of the nine virtues one is Araha. It means one
who is cleansed of all kilessas or defilements, greed, hatred and so on, Sammsambuddha means one
who knows the four truths by his own knowledge. Buddha means one who has the virtue of knowing
all the dhammas by omniscience and preaching the four truths so that beings too may know them.
Once endowed with three virtues, the other six virtues follow. Putting faith in the Buddha with these
virtues is true faith. To have such faith is Sanda-sampadas. The true Dhamma is the nine Lokuttar
(super- mudane) dhammas consisting of the four Ariyan Paths. The four Ariyan Fruitions and
Nibbna, and the teaching which makes known these nine to us. These are the true Dhamma.
The true Sagha is the order of disciples of the Buddha, who are pursuing the practice of Sla
(morality), Samdhi (concentration), and Pa (higher wisdom) so that they may be free from all
kilesas like greed and hate.
Faith in the true Dhamma and true Sagha is true faith. To have such faith too is Saddha
sampad.
Belief in Kamma and its effects, belief that a bad Kamma (deed, action) bring bad fruit and
good kamma brings good fruit, is true faith, to have this faith also is saddha-sampad. To have faith
in Kamma and its effect is essential. If one does not believe in Kamma and its effects and wrongly

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believes that some one will save us or that an Almighty Being is arranging the good and bad results
for creatures, one will not do good deeds and will do bad deeds instead.
So, having not done good deeds, he will not enjoy happiness but meet with sufferings, which
are the result of bad deeds. It is just like someone who, having eaten bad food instead of good or
proper food, has to suffer from illness.
In this connection I will tell you a true story. In the days of the Buddha there was at Svatthi
a rich Bramhman called Todeyya, who was the kings seer. He had a wealth of 870 million dollars.
This Brahmin did not give anything himself and used to speak to those about him. If you give, you
lose what you have. So dont give. He died greatly attached to his wealth and was born a dog at his
own house.
One day the Buddha on his round for alms came to that house and entered it as he wanted to
preach the true Dhamma to the young man Subha, the son of the Brahmin Todeyya. The dog that was
the Brahaman Todeyya in his former birth, came running and then barked at the Buddha. At this the
Blessed One spoke to him; Hey, toeyya, you showed disrespect to me in your former birth, so you
have become a dog. Now again you are barking at me and will be reborn in Avci Hell for this bad
action. On hearing this, the dog thought, the recluse Gotama knows me. Feeling very ill at ease he
went to the kitchen and lay down to sleep in the ashes there. Being the young mans pet as he was, he
used to sleep in his own comfortable bed. When the young man Subha saw him sleeping thus in the
ashes, he inquired into the matter and learnt of everything.
Young Subha said to himself; according to the Brahmaa religion, my father must have been
born a Brahm. When the recluse Gotama called the dog Todeyya he was saying that my father is
now born a dog. He speaks whatever comes to his lips He was offended and came to the Buddha to
accuse him of speaking falsehood. He asked the Buddha what he had said and the Buddha told him
what he had said. Then, to let the young man know the truth, the Buddha asked him. Isnt there
anything your father hasnt disclosed? The young man replied that a total of four hundred thousand,
one hundred thousand in cash and three hundred thousand in kind, had been missing.
The Buddha said to him, Feed the dog well and before he falls asleep ask him. He will
disclose everything. Subha thought, If what the recluse Gotama says turns out to be true, I will get
the riches. If it is wrong, I can accuse him of falsehood. So he fed the dog and asked him. The dog
led him to where the riches were buried. On recovering the riches, Subha said to himself, The
recluse Gotama knows the secrets hidden to us by transmigration. He is indeed the Buddha who
knows all the Dhammas. He began to have faith in the Buddha. Later, he came to the Lord with
fourteen difficult questions.
His questions are briefly to this effect;
Why is it that among human beings some live short, some live long, some have poor health,
some have good health, some are ugly, some are beautiful, some are friends- less, some have plenty,
some are poor, some are rich, some are low-born, some are height-born, some are ignorant, some are
intelligent? Why is it there are the low and high states?
To this the Buddha replied;
Kammassaka mnava satta Kammadyda kammayoni
kammabandhu kammappatisarana, kamma satte vibhajati,
yadida hinappa- nitaya
Owners of their deeds, young man, are the beings, heirs of their
deeds, their deeds are the wombs that bear them, their deeds are

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their relatives, their deeds are their refuge. Their deeds

differentiate the beings into low and high states
This is a brief statement on how Kamma works. The young
man Subha did not understand this brief statement. So he asked the
Lord to preach in details, too.
1 & 2 SHORT AND LONG LIVES.
If a woman or a man kills a living being, as a result of this deed of killing, she or he, the
killer, after dying, arises in Apya state, in hell. If born a woman or man again, she or he will live a
short life. One who abstains from killing, after dying, will arise in Deva heaven. If born a man, he
will live long.
3 & 4 SICKNESS AND HEALTH.
One who hurts others will arise in Apya. If born a man he will be full of sickness. If being
kind he hurts not, he will be reborn a Deva. If born a man he will be free from sickness and will be
healthful.
5 & 6 UGLINESS AND BEAUTY
One who is full of anger will arise in Apya. If born a man he will be ugly. One who controls
his anger and shows forbearance will be reborn a deva. If born a man, he will have good looks.
7 & 8 HAVING FEW AND MANY FRIENDS
If one feels jealous of others peoples wealth, he will arise in apya. If born a man, he will
become friendless. If, instead of jealousy, one feels rejoice, he will be reborn a deva. If born a man,
he will have many friends.
9 & 10 POVERTY AND WEALTH
If one does not give and prevent others from giving, he will arise in Apya. If born a man, he
will be poor. If one gives, he will be born a deva. When born a man, he will be wealthy.
11 & 12 LOW-BORN AND HIGH-BORN
If brings proud a person does not show respect to whom respect is due, he will be born in
Apya. If born a man, he will be born in the low class. If he shows respect for those to whom respect
is due, he will be reborn in a deva. If born a man, he will be born in high class.

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13 & 14 IGNORANCE AND INTE LLIGENCE.

If he never asks questions as to what is good and what is evil (as a result of bad deed, having
done or spoken what ought not to have been done or spoken) he will be born in Apya. If born a man
he will become an ignorant person. If he asked What is good? What is evil? What is to blame? What
is blameless? What ought to be done? What ought not to be done? What deed will bring
disadvantage and suffering for long what deed will bring advantage and happiness for long? He will
be reborn a deva. If born a man he will be wise and intelligent.
These are seven bad demeritorious deeds that will bring suffering and the seven good
(meritorious) deeds that will bring happiness. Here the seven bad deeds arise, when there is no mett,
good will and when anger and others prevails. So, if you keep on cultivating mett, love or good
will, there will be no occasion for the bad deeds to come up, loving kindness.
Everyone wants to be happy oneself, and free from suffering. At the same time he wishes
others peace and happiness This is a very good thing indeed and no one can find fault with such a
thing. To cultivate mett, one thinks of men, devas or animals individually or collectively and says in
ones mind May he be Happy! May they be Happy!
You can think of someone or many you see around you and cultivate mett towards them,
May he be Happy! May they be Happy! This you do in your mind only. If possible, you help
them with words of love. If there is something you can do, you do it personally to help them. Even if
you cant help them by bodily action or words, you refrain from acting or speaking what should not
be done or said. This is cultivating mett in deeds and words.
Although you may not have seen them, you can think of all beings, men, devas, and animals
and wish May he be Happy! May they be Happy! You cultivate love in mind only. You do this
for five minutes, ten minutes, half an hour, an hour, or more, for as long as you can afford. If all goes
well, you can gain Jhna, you will be born in the Brahm world and live happily there for aeons.
But the Buddha did not want us to rest content with happiness in the Brahm heaven only.
Once an old Brahmin named Dhananjani, while lying on his death-bed, sent for the Venerable
Sriputta to hear the Dhamma from him. The Venerable Sriputta preached him on how to cultivate
mett, love and karuna, compassion, and so on-a training that can cause one to be reborn in the
Brahm world. Then he returned to his monastery. Dhananjani, the Brahmin meditated on mett and
very soon passed away, as a result of his mett jhna he arose in the Brahma heaven. It may not have
taken him even an hour, for he died and became a Brahma before the Ven. Sri-putta had reached his
monastery. The Buddha blamed Sriputta for failing to preach Vipassan, insight, and for preaching
only mett meditation which can bring about just Brahma-birth. So Sriputta at once went to the
Dhananjani Brahmin and preached him Vipassan, the Dhamma that will lead one to the Path and
Fruition, to Nibbna. The Brahmin on his part Meditated and realized the Path-Fruition and Nibbna.
Therefore, it is not suitable for us to stop our talk after just speaking about mett, the practice that
can lead one to Jhna. We will have to talk about vipassan, the practice that will lead to talk about
vipassan, the practice that will lead one to the Path-Fruition and to Nibbna. Therefore, it is not
suitable for us to stop our talk after just speaking about mett, the practice that can lead one to Jhna.
We will have to talk about vipassan, the practice that will lead one to the Path-Fruition and to
Nibbna.
Vipassan is meditating on the arising and the passing away of the five Up dnakkhandhs
and knowing that all are amnicca, dukkha, anatta-impermanent, suffering and not self. Up dna,
grasping, is made of Tah, craving and Dihi, wrong view, the view there is a living atta, self. The
material and mental aggregates grasped by Taha and Dahi are called Updnakkhand s. These
material and mental aggregates manifest themselves when you see, hear, smell, taste, touch, and
think.

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If one fails to note them as they come up and does not know them as they really are, one
mistakes them for permanent things, happy things, good things, attas or souls and clings to them with
tah and dahi. In order that we may not cling to them, we have to note whatever material or
mental thing comes up when we see or hear and so on. How must we do it?
In the Sataiphna-Sutta we are taught to observe the bodily movement like walking standing
sitting and so on and to be aware walking standing sitting and so forth. Pleasant and
unpleasant feelings too, we are taught to be aware, It is a pleasant feeling or good It is unpleasant
feeling or bad and so forth. Minds or thoughts, too, we are taught to be aware It is passionate or It
is dispassionate, It is anger or It is dispassionate, "It is anger or It is not anger and so on.
The Dhamma too, we are taught to be aware of. Of these Dhammas, the form eye, the visibles object,
the consciousness of seeing and so on, manifest themselves whenever you see or hear. So you note
seeing when you see, hearing when you hear, and so on. [Though it should be taught fully as I
am seeing, I am hearing, and so on, to quicken the noting we are teaching our disciples to note
seeing hearing and so on.]
If you fail to note and do not know them as they really are, when you see or hear, rga or
pleasures in the things seen or sound heard, or dosa or anger or such kilesas arise moral and
immoral deeds. Because of these deeds you may be born in the lower states of Apya or you may be
born a man or a deva and suffer old age, illness, death or such miseries. So, one who fails to meditate
on the arising material and mental things and fails to know them as they really are is far away from
Nibbna. This is explained in Mlukyaputta Sutta.
One who makes a habit of noting whatever he sees or hears knows very clearly for himself
that things come and go without staying for a moment and comprehends that they are impermanent,
suffering mere psycho-physical phenomena without a self. Knowing them as they really are, he lets
no chance for the arising of the kilesas such as Rga, desire for the things seen, dosa, anger about
them, and so on. They are calmed in him. Once free from both moral and immoral deeds. So, he is
free from suffering of being reborn in lower states and from being reborn in the world of man and
gods to suffer old age, illness and death. This is how one gains peace and freedom in connection with
ones meditation. When this meditational insight, which brings freedom from sufferings, is fully
developed, one realizes Nibbna, through the knowledge of the path and Fruition of Arahatship.
Eventually, one realizes Nibbna through the Path and Fruition of Arahatship, and puts and end to all
sufferings. Therefore, one who meditates on the arising material and mental phenomena to
understand them as they really are whenever he sees or hears and so on is near to Nibbna, the end of
suffering. This, too, is explained in Mlukyaputta-Sutta.
Thus, whatever comes up through the six doors or sense organs, like seeing or hearing, we
have to note and be aware seeing hearing. But to the beginner to note and aware of every arising
is quite impossible. So he must begin with a few things that can be easily discerned. Only then can
concentration be developed easily and so can insight knowledge.
Every time you breathe in and breathe out, your abdomen moves, and its rising and falling is
quite plain and easy to meditate on. That is why we instruct our disciples to begin our meditating
with this; As the abdomen rises, note rising. As its falls, note falling. This rising and Falling is
vyo-dhtu, the air element or the element of motion. The word rising and falling does not matter.
The point is to discern the material form motion.
If, while noting the rising and falling of the abdomen, any thought or imagination comes up,
note imagining thinking. This is Cittnupassan Satipahna, Contemplation of Mind. After
noting the mind, you can go back to noting the rising and falling. If a painful sensation comes up to
the body, you have to note it. After that go back to the rising and falling. If there is any bending or
stretching of the limbs, you must note bending stretching. Whatever bodily movement there is,
you have to note it. This is Kynupassan Satipahna-contemplation of the body. When you see,

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you must note seeing seeing. When you hear, you must note hearing hearing . This is
Dhammnupassan, contemplation of the mental states.
If you keep on meditating on whatever comes up, your consideration becomes strong. Then
you distinguish between rpa-what is to be cognized and nma, what cognizes, and you know how
cause brings effect and how this cause and effect relation goes on. You know how new things arise
and arise, and pass and pass away. Then you plainly see for yourself how things come and go
without staying a moment. So all are impermanent. How death can come any moment. So all are
suffering. How they happen in spite of yourself. So all are not self. Knowing all these is insight
knowledge. While you are thus meditating, and as your insight develops there comes to you, the
knowledge of the Ariyan Path and Fruition. If you reach the lowest of the Knowledge of the Path and
Fruition of Sotpatti, stream wining, you are saved from the four lower states of Apya, for ever.
You will be reborn to high and happy lives in the world of men and gods. Within seven births of
these happy lives, you will reach the path and Fruition of Arahatship and become an Arahat. After
Parinibbna (or passing away) of the Arahat, no news births, no new rpas and will be eternal peace.
So, by meditating on the arising material forms and mental qualities beginning with the rising
and falling, and making efforts, may you develop the insight knowledge that realizes the
impermanent, suffering and not-self nature of the rpas and nmas and may you very soon reach the
Ariyan Path and fruition and Nibbna!
SDHU! SDHU!

SDHU!