Buddhist Meditation

and its Forty Subjects

The Venerable Mahs Saydaw
of Burma

Buddha Ssana Council Press

Translators Preface
Throughout the whole world there is now a widespread interest and keen
enthusiasm in the practice of Buddhist Meditation, but the proper knowledge of
its practice in accordance with the actual teaching of the Buddha is still lacking.
The majority of the general intelligent public has only a vague idea of the real
purpose of undertaking the practice of meditation, the correct method of
practice, the benefits derived therefrom and other essential features.
For the sake of clear understanding and appreciation, and at the earnest
request of the Union Buddha Ssana Council, the Venerable Mahs Saydaw,
Bhadanta Sobhaa Aggamahpaita, has been kind enough to write a short
treatise Buddhist Meditation and its Forty Subjects giving concise information of
the fundamentals.
It is translated into English as desired by the Mahs Saydaw.

U Pe Thin (Translator)
December 1957
Mahs Yogi

Contents
Translators Preface...................................................................... i
The Purpose of Meditation................................................................ 1
Two Types of Meditation.................................................................. 2
A Brief Description of Samatha.......................................................... 3
The Pahav Kasia...................................................................... 5
Asubha Kammahna.................................................................. 7
The Four Brahmavihras...............................................................8
npnasati Kammahna........................................................... 8
A Brief Description of Vipassan...................................................... 11
Suddha Vipassan Ynika............................................................ 15
Development of Vipassan na.................................................. 17
The Corruptions of Insight.......................................................... 19

Honour to the Exalted One, Arahant, Buddha Supreme

The Purpose of Meditation

What is the purpose of carrying out the practice of meditation?
The practice of meditation is carried out for the purpose of realising nibbna
and thereby escaping from the ills of life: old age, ill-health, death and so forth.
All living beings long to live harmlessly, peacefully, happily and prosperously
without suffering old-age, ill-health, death and other ills of life; yet they always
find these hopes to be vain. For in every life there is still to be found old age, illhealth, sorrow and lamentation due to many dangers and evils, physical
sufferings and mental grief. Then after suffering dire pangs and agonies there
follows death. Yet there is no end in death. Again there is birth because of
attachment to becoming. In this new life too they are the victims of old age and
the other ills. In this manner they go round the rebirth-cycle from life to life,
suffering all kinds of vicissitudes and without any stop.
On searching for the root cause of this state of affairs it becomes evident that
because there is birth there follows the chain of old age, ill-health, death and the
other ills of life. So it is essential to prevent birth if the ills of life in old age etc.
are to be avoided.
Rebirth can only take place because of the attachment inherent in the present
life. The new birth is nothing but the rising of a new consciousness which is the
result of grasping a sense object in the dying moment of the previous life. Where
there is no attachment there can be no new birth; so every endeavour must be
made to free oneself from attachment if no new birth is desired.
This attachment to life can persist for two reasons, firstly because of not
perceiving the ills of mind and body, and secondly by not realising that nibbna
is far superior. For example, it is like the case of a person living in a barren and
desolate country which abounds with many dangers. He naturally thinks highly of
his country and as a great attachment towards it since he has no real knowledge
of the defects of his country and of the better condition of another place. If he
comes to know the full facts, his country will no longer attract him and he will
readily move to the new country. Similarly, it is essential to try to perceive the ill
condition of the mind and body which constitutes this life and to personally
realise the superiority of nibbna with a view to removing totally the attachment

Buddhist Meditation and its Forty Subjects

to life. These knowledges can be acquired through the proper practice of

meditation. Hence, everyone who is desirous of escaping from the ills of old age,
death etc. and of personally realising nibbna should carry out the practice of
meditation.

Two Types of Meditation

There are two types of meditation:
1. Samatha-kammahna, and
2. Vipassan-kammahna.
1. The practice of Samatha-kammahna will develop the mental states of
eight lokiya-sampatti (mundane attainments) consisting of the four rpajhnas and four rpa-jhnas. Repeated exercise of these jhnic states will bring
forth the following:
a) Iddhividha-abhi Power to become manifold from being one, and
from being manifold to become one again. Power to pass without obstruction
through walls and mountains, just as if through the air. Power to walk on water
without sinking, as if on the earth. Power to dive into the earth and rise up again,
just as if in the water. Power to float cross-legged through the air, just as a
winged bird. Power to touch the sun and moon with the hand.
b) Dibbasota-abhi Celestial ear, the power to hear sounds both
heavenly and human, far and near.
c) Cetopariya-abhi Power to know the mind of others.
d) Pubbenivsa-abhi Power to recollect the incidents of one's past
existences.
e) Dibbacakkhu-abhi Celestial eye, the power to see all material
forms and colours, whether far off or near, whether great or small.
Yet the possession of these attributes will not bring freedom from the ills of
life: old age, death etc. On death with the jhnic states remaining fully intact, a
person may be born in the relative plane of Brahma world where the life-span
lasts for one world-cycle or two, four, eight etc. as the case may be. At the end of
his life-span he will die and be reborn either in the deva or human world, where
he, just as others, suffers the ills of life of old age, death etc. Often owing to

Venerable Mahs Saydaw

unfavourable circumstances he may be reborn in one of the four lower worlds

and live in utmost suffering and misery. It is therefore evident that the practice
of Samatha-kammahna alone will not be a guarantee of absolute freedom
from the ills of life.
2. Through the practice of Vipassan-kammahna one is able to realise
nibbna and thereby win absolute freedom from the ills of life.
Vipassan-kammahna is again subdivided into (a) Samatha-ynika, one
who takes up the basic exercise of samatha-kammahna for realising nibbna,
and (b) Suddha-Vipassan-ynika, one who directly carries out the practice of
Vipassan without the basic exercise of Samatha-kammahna for realising
nibbna.

A Brief Description of Samatha

There are forty subjects of meditation, any one of which may be taken up as a
basic exercise of Samatha for carrying out the practice of Vipassan.

They are:
1. Ten Kasias (contemplation devices)
2. Ten Asubhas (impurities)
3. Ten Anussatis (reflections)
4. Four Brahmavihras (sublime states)
5. Four ruppas (stages of arpa-jhna)
6. One hre-paikla-sa (reflection on the loathsomeness of food)
7. One Catu-dhtu-vavatthna (analysis of the four elements).

The ten kasias are as follows:

1. The earth kasia
2. The water kasia
3. The fire kasia
4. The air kasia

Buddhist Meditation and its Forty Subjects

5. The dark-blue kasia
6. The yellow kasia
7. The blood-red kasia
8. The white kasia
9. The light kasia, and
10. The bounded space kasia.

The ten Asubhas are:

1. A bloated corpse,
2. A livid corpse,
3. A festering corpse,
4. A corpse cut in the middle,
5. A gnawed corpses,
6. A scattered corpse,
7. A hacked and scattered corpse,
8. A bleeding corpse,
9. A worm-infested corpse, and
10. A skeleton.

The ten Anussatis are:

1. Reflection on the attributes of the Buddha,
2. Reflection on the attributes of the Dhamma,
3. Reflection on the attributes of the Sagha,
4. Reflection on one's own virtue,
5. Reflection on one's own liberality,
6. Reflection on one's own possession of saddh (confidence), sla (virtue),
suta (learning), cga (liberality) and pa (knowledge) which are the attributes
leading to rebirth as devas.

Venerable Mahs Saydaw

7. Reflection on nibbna,
8. Contemplation of the inevitability of death,
9. Contemplation on the thirty-two parts of the body, such as: hair, bodyhair, nails, teeth, skin etc., and
10. Contemplation of in-breathing and out-breathing.

The four Brahmavihras are:

1. Mett: loving-kindness,
2. Karu: compassion,
3. Mudit: altruistic joy (in the attainments of others),
4. Upekkh: perfect equanimity.
... one resides with a mind full of loving-kindness pervading first one
direction, then a second one, then a third, then the fourth one; just so above,
below and all around; and everywhere identifying himself with all, he pervades
the whole world with mind full of loving-kindness, with mind wide, developed,
unbounded, free from hate and ill-will ... with a mind full of compassion .. of
altruistic joy ... and of equanimity... (Jvaka Sutta, Majjhimanikya).

The four rupas are:

1. ksnacyatana: dwelling on the contemplation of the realm of the
infinity of space,
2. Viacyatana: dwelling on the contemplation of the realm of the
infinity of consciousness,
3. kicayatana: dwelling on the contemplation of the realm of
nothingness, and
4. Nevasansayatana: dwelling on the contemplation of the realm
of neither perception nor non-perception.

The Pahav Kasia

A person who, of the forty subjects of meditation, chooses the pahavkasia as his subject of contemplation, should look at a spot of earth on the

Buddhist Meditation and its Forty Subjects

ground or at a round earth-device and contemplate, saying mentally pahav,

pahav, pahav or earth, earth, earth. After repeated contemplation for some
time the vivid image of the earth-device will appear in the mind as if it were seen
by the eye. This appearance of a mental image is called uggaha-nimitta
(acquired image). As soon as this nimitta becomes fixed and steady in the mind
he can go to any place and take up a posture of either sitting, walking, standing
or lying down. He should then continue to contemplate on the uggaha-nimitta
by saying mentally, pahav, pahav or earth, earth. During the time of this
contemplation it may happen that the mind does not remain fixed on its object
but often wanders to other objects in the following manner:
1. The mind often thinks of desirable objects. This kmacchandanvaraa (sensuous lust).
2. The mind often dwells on thoughts of despair and anger. This is
vypda-nvaraa (ill-will).
3. There is slackness in contemplation and the mind is often dull and foggy.
This is thna-middha-nvaraa (sloth and torpor).
4. The mind is often not steady but restless, and the mind is often worried
on recollecting past misdeeds in speech and body. This is uddhacca-kukkuccanvaraa (restlessness and worry).
5. The mind often dwells on the thoughts whether the contemplation
which is being undertaken is a right method, whether it is capable of bring
beneficial results, whether there is any chance to achieve any good results. This
is vicikicch-nvaraa (sceptical doubt).
These five hindrances should be cut off as soon as they occur and the mind
should be at once brought back to the object of uggaha-nimitta which should be
contemplated as pahav, pahav for instance. If the mind loses its object of
uggaha-nimitta one should go back to the place where the original earth-device is
kept and contemplate again pahav, pahav by looking at the device until the
uggaha-nimitta is formed again in the mind. Then one should return to the
same place and proceed with the contemplation in any posture of sitting,
standing, lying and walking.
Carrying on thus the contemplation of the object of uggaha-nimitta
repeatedly for a long time, the object assumes a very brilliant and crystal-like
appearance unlike the original. This is called the paibhga-nimitta

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(counterpart-image). All that time the mind is free from all nvaraa. It stays as
directed on the paibhga-nimitta. This state of mind is known as upacrasamdhi (neighbourhood concentration). Now, by continually fixing the mind
with this neighbourhood concentration on the counterpart-image the mind
reaches a state as if it sinks into the object and remains fixed in it. This state of
fixedness and steadiness of mind is known as appan-samdhi (attainment
concentration). There are four kinds of this appan-samdhi viz. (a) the first
jhna, (b) the second jhna, (c) the third jhna, and (d) the fourth jhna.
(a) In the first jhna five distinct constituents are present; they are:
1. Vitakka (initial application),
2. Vicra (sustained application),
3. Pti (rapture),
4. Sukha (happiness), and
5. Ekaggat (one-pointedness).
(b) One who has already attained the stage of first jhna, seeing
unsatisfactoriness in the first two constituents of initial and sustained
application, again proceeds with the contemplation to overcome them and
succeeds in attaining the stage of second jhna where there are present the three
distinct constituents of pti, sukha and ekaggat.
(c) Again, seeing unsatisfactoriness in pti, he proceeds with the
contemplation to overcome it and succeeds in attaining the stage of third jhna
where there are present the two distinct constituents of sukha and ekaggat.
(d) Further, seeing unsatisfactoriness in sukha he proceeds with the
contemplation to overcome it and succeeds in attaining the stage of fourth jhna
where there are present the two distinct constituents of upekkh and ekaggat.
This is the brief description of the manner of the contemplation of the
pahav-kasia and the development of the stages of the four jhnas. The same
applies to the remaining kasias.

Asubha Kammahna
In the case of a person who, of the 40 subjects of meditation, chooses
asubha as the subject of contemplation, he should look at a bloated corpse, or a

Buddhist Meditation and its Forty Subjects

livid corpse, etc. and contemplate by saying mentally bloated corpse, bloated
corpse, livid corpse, livid corpse etc. He should then carry out the
contemplation in the same manner as in the case of pahav-kasia. The only
difference is that the contemplation of these asubha subjects will lead only the
stage of the first jhna.
The contemplation of the thirty-two parts of the body (kyagatsati) also
will lead to the stage of first jhna. The eight reflections (anussati) consisting of
the subjects of Buddhnussati to maranussati, reflection on the
loathsomeness of food and analysis of the four elements will lead to the stage of
neighbourhood-concentration.

The Four Brahmavihras

The three Brahmavihras of metta, karu and mudit will lead to the
stages of three lower jhnas, while those who have, through the contemplation of
any of these three, already attained the stage of third jhna, will also attain the
stage of fourth jhna by carrying out the contemplation of the fourth
Brahmavihra of upekkh.
Those who have, through the contemplation of the ten kasia, attained the
stage of four rpa-jhnas, will attain the respective stages of four arpa-jhnas
by carrying out in serial order the contemplation of the four arpa.

npnasati Kammahna
One who chooses npnasati as the subject of contemplation should retire
to a quiet place and seat himself cross-legged or in any convenient manner that
enables him to sit for a long time, with body erect, and then keep his mind fixed
on the aperture of the nose. He will then come to know in a distinct manner the
feeling of touch at the tip of the nose or at the edge of the upper lip, which is
caused by the constant flow of breathing in and out. This flow should be watched
at the point of its touching and contemplated by saying mentally: coming,
going, coming, going, on every act of in-breathing and out-breathing
respectively. The mind should not go along with the flow either on its inward or
outward journey, but it should remain at the point of touching.
During this contemplation there will be many hindrances with which the
mind wanders. These hindrances should not be followed any longer but attention

Venerable Mahs Saydaw

should be brought back to the point of touching and contemplation carried on as

coming, going, coming, going.
By this means of continually watching the point of touching and carrying on
the contemplation:
1. The long in-breathing and out-breathing are clearly noticed when they
are long.
2. The short in-breathing and out-breathing are clearly noticed when they
are short.
3. Each course of soft in-breathing and out-breathing with its beginning,
middle and end is clearly noticed from its touching the tip of the nose to where it
leaves the nose, and
4. The gradual change from the strong to the gentler form of in-breathing
and out-breathing is clearly noticed.
As the in-breathing and out-breathing becomes more and more gentle it
appears that they have vanished altogether. In such cases, time is generally wasted
by trying to look for the objects of in-breathing and out-breathing, by trying to
investigate the cause of vanishing, and finally by remaining idle without carrying
on the contemplation. There is, however, no need to waste time in this manner:
if the mind is fixed attentively either on the tip of the nose or upper lip, the
gentle flow of in and out-breathing will again appear and will be distinctly
perceptible.
By thus proceeding with the continued contemplation of in and out-breathing
it will be visualised in some peculiar forms or shapes. The following are those
mentioned in the Visuddhimagga:
To some the in-breathing and out-breathing appears like a star or a cluster
of gems or a cluster of pearls, to others with a rough touch like that of a cotton
stalk or a peg made of heartwood, to others like a long braided string or a wreath
of flowers of a puff of smoke, to others like a stretched-out cobweb or a film of
cloud or a lotus flower or a chariot wheel or the moon's disk or the sun's disk. It
is said that the variety in the forms or objects is due to the differences in sa
(perception) of the individuals. This peculiar form of objects is the paibhganimitta. The concentration which is then developed with the paibhga-nimitta is
called neighbourhood concentration. On continuing the contemplation with the

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Buddhist Meditation and its Forty Subjects

aid of neighbourhood concentration then the stage of appan-samdhi

(attainment concentration) of four rpa-jhnas is developed.
This is the brief description of the preliminary practice for Samatha by a
Samatha-ynika who chooses Samatha-kammahna as the basis for realising
nibbna.
Those who desire to practise Vipassan should in the first place be equipped
with a knowledge, either in brief or in extenso of the facts that living beings
consist of the two sole constituents, of body (rpa) and mind (nma), that the
body and mind are formed due to cause and effect and that, as they are in a
constant state of flux, they are impermanent, ill and devoid of self (atta).
A person with the proper knowledge mentioned above should, in the first
place, induce the jhnic state which he has already attained and then contemplate
on it. He should then proceed by contemplating continuously the sensations such
as seeing, hearing, smelling, knowing the taste, touching, knowing, etc. as they
occur clearly at any of the six sense-doors. If he feels tired or exhausted by having
to carry on continually the contemplation of these varied objects (pakiakasakhr), he should again induce the jhnic state by making strong
determination that the jhnic state may remain for 15 or 30 minutes. When the
jhnic state passes away he should then immediately contemplate on that jhnic
state and afterwards proceed by contemplating continuously the sensations as
they occur at any of the six sense-doors. This alternate procedure of inducing
jhnic state and then proceeding with the contemplation of sensations at the six
sense-doors should be carried out repeatedly. When the Vipassan-samdhi is
sufficiently strong he will be able to carry on the contemplation continuously day
and night without feeling any strain.
At this stage it is distinctly perceived as a matter of course at every moment
of contemplation that the body and mind are two separate things which are
joined together. It is also perceived that the object and the mind which directly
knows the object rise and pass away at the very moment of the contemplation. It
is therefore understood that they are clearly proved to be impermanent, that
they are ill without any pleasant qualities or reliability, and that they are
merely a process of arising and passing away of things which do not consist of
atta (enduring entity or soul). With the full development of the factual
knowledge of Anicca, dukkha, anatta there arises the insight of Magga and
Phala and he realises nibbna.

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11

This is the description in brief of the practice by way of Samatha-ynika for

the purpose of realising nibbna.

A Brief Description of Vipassan

With the proper knowledge mentioned above one who desires to practise
Vipassan should retire to a quiet place and seat himself cross-legged or in any
convenient manner that enables him to sit for a long time, with body erect, and
then contemplate by fixing his attention on the physical and mental phenomena
which are known as updnakkhandha and which are distinctly arising in his
body. These phenomena should be continuously contemplated on every occasion
of their arising.
Updnakkhandha are those which are distinctly perceived at every
moment of seeing, hearing, smelling, knowing the taste, feeling the bodilycontacts and thinking of ideas etc.
At the moment of seeing, both the visual object and the eye, where seeing
takes place are perceived. These two things are of the material group. They are
neither pleasant nor atta nor person. Yet those who do not contemplate the
very moment of their occurrence do not understand that they pass away
immediately and are not permanent, that they are originating and passing away
relentlessly and are therefore ill, that they are neither att nor living entity but
are anatta in that they are subject to cause and effect in arising and passing
away. Because the material group forms the objects of wrong attitude and
attachment they are called Aggregates of attachment (updnakkhandh).
Eye-consciousness (cakkhu-via), feeling (vedan), perception (sa)
of visual object, and exertion to see visual object, mental activities (sakhr) are
also distinctly perceived at the moment of seeing. They are merely of the mental
group. They are neither pleasant nor atta nor person. Yet those who do not
notice each and every arising of these phenomena (or each and every one of their
arising), do not understand that they are impermanent, ill and anatta. They
therefore consider these mental elements to be pleasant and are attached to
them. They egotistically consider, I am seeing, I am feeling, I am
perceiving, I am looking intently; and they are attached to them. These are the
very reasons by those mental groups are respectively called
viupdnakkhandha, vedanupdnakkhandha, saupdnakkhandha
and sakhrupdnakkhandha. This is how the five aggregates of attachment

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Buddhist Meditation and its Forty Subjects

(updnakkhandh) are distinctly perceived at the very moment of seeing the

visual object through the eye.
Similarly, the five aggregates are perceived distinctly at the very moment of
hearing the sound through the ear, smelling the odour through the nose, knowing
the taste through the tongue, feeling of the tactile sensations through the body
and knowing the mental objects through the mind-base. However, in the case of
mental objects, there may be both material and mental elements.
Though the material and mental phenomena are arising distinctly at each of
the moments of seeing, hearing etc., in their respective spheres, it is not possible
for a beginner to contemplate them in the serial order of their arising from the
very start of the practice of Vipassan. In Vipassan the practice is started with
the contemplation, in particular, of the most outstanding objects present in the
body. It is just as in schools where lessons easy to learn are, as a rule, taught at
the beginning of the studies.
Of the two phenomena of matter and mind, the material phenomena, being
more outstanding, should be chosen as the preliminary or prime object of
contemplation in Vipassan-kammahna. Again, of the various classes of
material phenomena, the bodily contact (bhta-rpa) which is more outstanding
that the objects of sense-doors (upd-rpas) of seeing, hearing, smelling,
tasting, should be taken up as the preliminary and prime object of the
contemplation at the beginning of the practice.
Therefore, with a view to notice the particular outstanding bodily-contact,
attention should be fixed on the sitting posture of the body and the continuous
contemplation carried out by making a mental note as sitting, sitting. While thus
engaged in contemplation the distinct feeling of bodily contact on the buttocks or
leg or any part of the body will be noticed. This particular feeling of bodily
contact should be taken up as an additional object jointly with sitting and
continually contemplated as touching, sitting. If this manner of contemplation
is, however, found to be difficult to begin with, then the attention should be
fixed at the contact of the in and out-breathing and contemplation carried out
there as touching, touching. If it is still found to be difficult to carry out this
contemplation of touching then the attention should be fixed on the bodily
motion of the abdomen caused by rising (expanding) and falling (contracting)
due to the flow of in and out-breathing.

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13

This is an illustration to show the manner of contemplation. Firstly,

attention should be fixed on the abdomen. Then it will be felt that the abdomen
is expanding and contracting there are always bodily movements present in
the abdomen. If, at the beginning of the practice, the movement of rising and
falling is not clear by the mere act of fixing the attention on the abdomen, one or
both hands should be placed on the abdomen. Suspension of breath, and quick or
deep breathing should not be done. The natural course of normal breathing
should be maintained. As the abdomen is felt rising it should be contemplated by
saying mentally 'rising
Attention should be fixed on the gradual rising step by step of the abdomen
from start to finish. As the abdomen is felt falling, it should be contemplated as
falling. Attention should be fixed on the gradual falling step by step of the
abdomen from start to finish.
For particular attention it may be mentioned here that the words rising
and falling should not be repeated by mouth, but they should be repeated
mentally. In fact, words are not of real importance. To know the actual
movements of the abdomen and the bodily motion present therein is of real
importance. However, if the contemplation is carried on by the simple act of
mental observation without the act of repeating the words mentally, the
contemplation will be casual and ineffective and with many drawbacks such as
that the attention fails to reach closely enough to the object to which it is
directed, that the objects are not clearly distinguished and perceived separately
and that the necessary energy deteriorates. Hence it is directed that
contemplation should be carried out by repeating mentally the necessary words
on the respective objects.
While being occupied with the contemplation as rising, falling there may be
many occasions when the mind is found wandering to other objects. These
wandering mental states should be contemplated as they arise.
For Illustration: If it is found that the mind wanders to objects other than
those to which it is directed, it should be contemplated as wandering, if the
mind intends to do something it should be contemplated as intending, if it is
reflecting it should be contemplated as reflecting. In the case of wanting
something it should be contemplated as wanting; in the case of being pleased or
angry or disappointed, it should be contemplated as pleased, angry or
disappointed, respectively, and in the case of feeling lazy or happy it should be
contemplated as lazy or happy as the case may be. The contemplation should be

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carried out repeatedly until these wavering mental states cease. Then the
contemplation should revert to rising, falling of the abdomen and carried on
continually.
If any disagreeable sensations (dukkha-vedan), such as being tired in limbs
or feeling hot or feeling painful etc., arise in the body, attention should be fixed
on the spot of the sensation and contemplation carried on as tired, tired, hot,
hot, or painful, painful as the case may be. On the ceasing of the disagreeable
sensations the contemplation of rising, falling should be reverted to.
But when the painful sensations are so acute that they are unbearable, then
the posture of the body and the position of hands and legs have to be changed to
ease the situation. In this case of changing, also, attention should be fixed on the
outstanding major movements of the body and limbs and contemplation carried
on as bending, stretching, swaying, moving, raising, putting down etc., in
the successive order of the changing process. When the change is completed then
the contemplation of rising, falling should be reverted to.
At times when anything is being looked at it should be contemplated as
looking, seeing. If anything is seen without being looked at, it should be
contemplated as seeing, seeing. When one happens to be listening to something
it should be contemplated as listening, hearing. If anything is heard without
being listened to, it should be contemplated as hearing, hearing. If a reflecting
thought follows then it should be contemplated as reflecting, reflecting. Then
the contemplation of the original objects should be reverted to.
In the case of changing from the sitting posture to that of standing and
changing to the lying posture, contemplation should be carried out by fixing the
attention on every outstanding major movement of the body and limbs in the
successive order of the changing process.
In the case of walking, contemplation should be carried out by fixing the
attention on the moving of each step from the moment of lifting the foot up to
the moment of putting it down and by making a mental note as walking,
walking or moving forward, moving forward or lifting, moving forward,
putting down.
In summary it may be mentioned that the contemplation should be carried
out on all actions of body and limbs such as bending, stretching, raising, moving
etc. so as to perceive them in their true form as they occur. The contemplation
should be carried out on all physical sensations and mental feelings (vedan) so

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15

as to know their true nature as they arise. The contemplation should be carried
out on all thoughts, ideas, reflections, etc., so as to know there true nature as they
arise. If there are no outstanding objects of specific nature to be contemplated
while remaining quietly in the sitting or lying posture, contemplation should be
carried out by always fixing the attention on any of the bodily contacts.
Instructions are, therefore, given here to treat or keep the rising and falling
movements of the abdomen, which are easy to explain and easy to contemplate,
as the primary and main objects of contemplation.
But there are two other cases of contemplation already mentioned above,
namely (i) the contemplation of sitting and touching, and (ii) the contemplation
of the touch of in and out-breathing, either of which may be chosen, if so
desired, as the primary and main objects in the contemplation.
On achieving the high state of contemplation where it is possible to
contemplate on any objects as they arise, there is no need at all to go back to the
primary and main objects. Contemplation should be carried out on every moment
of seeing, hearing, smelling, tasting, knowing the bodily contacts, thinking, ideas
etc. in the order of their arising.
The disciple who has developed, by this means of continuous contemplation,
strong enough concentration (samdhi) and insight (a) will personally
perceive a rising and passing away of the mind for many times in a second. But a
disciple who has just begun the practice will not be able to perceive such a quick
succession. It is just like the case of a person, who at the beginning of his study,
cannot read so fast and so well as the one who has already advanced in studies.
Nevertheless, a disciple should endeavour to perceive the rising and passing away
of the mental states not less than once in every second in the beginning of his
practice. (This is the basic summary of the practice of Vipassan).

Suddha Vipassan Ynika

In spite of his endeavour to carry on the contemplation as mentioned above,
the disciple will either fail or forget to observe many of the bodily actions and
mental activities at the beginning of the practice. As pointed out in the section on
Samatha-kammahna there will be many hindrances (nvaraas) which cause
the mind to wander to other objects. In the case of Samatha-kammahna there
is no particular need to contemplate on the wandering mental states but they
should be cut off and the original object contemplated on continuously, while in

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the case of Vipassan-kammahna the contemplation should be carried out on

these wandering mental states also. After contemplating in this manner, the
contemplation should revert to the original objects of rising, falling. This is one
of the points on which the procedure for samatha-bhvan differs from that for
Vipassan-bhvan so far as dispelling of hindrances is concerned.
In the case of samatha-bhvan one has to contemplate continuously on the
original object of Samatha so as to make one's mind fixed on that object only. It
is not necessary to observe any other mental or physical phenomenon. So it is not
necessary to contemplate on such hindrances as wandering mental states which
arise occasionally. It is only necessary to dispel them as they arise.
In Vipassan-bhvan, however, all physical and mental phenomena that
occur at the six sense-doors have to be observed. So if and when such hindrances
as the mind contemplating something other than the original object of
contemplation or the mind entertaining greed, covetousness etc., they also have
to be contemplated. If they are not contemplated upon the wrong view and
attachment that they are permanent, pleasant and self will arise so merely
disregarding them is not enough as in the case of Samatha. The aim of Vipassan
will be accomplished only if one contemplates on them so as to know their real
nature and characteristics and to be detached from them.
When the wandering mental state is contemplated repeatedly in this manner
for a long time there will hardly be any wandering. As soon as it wanders to
other objects the mental state is immediately noticed and contemplated, and then
it ceases to wander any longer. In some cases it will be found that contemplation
is being carried on without interruption because the mental state is recognised as
soon as it begins to arise.
At this level of contemplation it is found that the mind which contemplating,
and its object always come together closely and fixedly. This fixedness of the
mind on its object is Vipassan-khaika-samdhi (momentary concentration of
insight).
The mind is now free from sensuous lust and other hindrances and it is
therefore on the same level as neighbourhood-concentration mentioned in the
section on Samatha-kammahna. As the mind is no longer mixed up with any
hindrances that cause the mind to wander, but is purely composed of
contemplation, it is called Citta visuddhi (purity of mind).

Venerable Mahs Saydaw

17

Development of Vipassan na
Then the physical phenomena such as rising, falling, bending, stretching
etc., which are being contemplated, are perceived at every moment of
contemplation in separate forms without being mixed up with the mind
contemplating them or with other material phenomena. The mental phenomena,
such as contemplating, thinking, seeing, hearing etc., are also perceived at every
moment of contemplating in separate states without being mixed up with either
material phenomena or other mental phenomena. At every moment of breathing,
the body and the mind which knows the body are perceived distinctly and
separately as two. The distinguishing knowledge of physical and mental
phenomena as to separate processes is Nma-rpa-pariccheda-a (analytical
knowledge of body and mind).
On having developed this insight for a good number of times in the course of
continuous contemplation, there arises a clear understanding that there are only
mind and corporeality. The body has no faculty of knowing rising, falling,
bending, moving, etc., whereas the mind has the faculty of contemplating,
thinking, seeing, hearing etc. Apart from these two factors there is no self. This
understanding is called Dihi Visuddhi (purity of view).
On proceeding further with the contemplation it is perceived that the
material and mental phenomena are arising in the body as effects of their
respective causes.
For illustration: The disciple perceives the fact that because of the mind
intending to bend or stretch or move or change the posture, there arise the
actions of bending, stretching, moving or changing; because of the fluctuation in
temperature there are always changes in the physical condition either by being
cold or hot; and because of the partaking of food there always arises new physical
energy. Again, he perceives the fact that, because there are present eye and visual
object, ear and sound, etc., there arise seeing, hearing, etc., and because of
attention being directed, the mind reaches its object. Again, he perceives the fact
that, because of the presence of Avijj (ignorance or delusion), which views life
as beautiful and happy and of Tah (craving), all kinds of deeds are thought of
and done, and because of the attachment to those deeds that have been done,
there arise, in successive series, the new vias (consciousnesses). Again, he
perceived the fact that death is nothing but the passing away of the last one in the
successive series of this kind of consciousness, and birth is the arising of a new
consciousness in the successive series of this kind, dependent on a new corporeal

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Buddhist Meditation and its Forty Subjects

formation. This distinguishing knowledge of Dependent Origination of cause and

effect is Paccaya-pariggaha-a (knowledge by discerning conditionality).
On understanding the fact of the Dependent Origination he will come to the
conclusion that life in the past was a formation of corporeality and mind which
were dependent on their respective causes and that there will be similar process
of life in the future. This purity of view is called Kakhvitaraa Visuddhi
(purity by overcoming doubt).
Before developing the right knowledge of the fact that life consists of body
and mind dependent on their respective causes there were many sceptical doubts
whether there was I in the past, whether I come into existence only in the
present or whether I will continue to exist in the future by holding the view that
the formation of body and mind are atta or self. Now these sceptical doubts
cannot arise as they have been overcome.
On proceeding further with the contemplation it is perceived that the
physical and mental phenomena are arising and passing away at every moment of
contemplation. This is Anicca-sammasana-a (knowledge by comprehension
of impermanence).
On perceiving the fact that the physical and mental phenomena are
constantly arising and passing away) that they are constantly afflicted by
arising and passing away they are considered to be neither pleasant nor reliable,
but terrible ills. This is Dukkha-sammasana-a (knowledge by
comprehension of unsatisfactoriness).
On perceiving the fact that the physical and mental phenomena do not, as a
rule, follow the dictates of one's will but are arising and passing away in
accordance with their own nature and relative conditioning, it is realised that
they are not atta or self. This is Anatta-sammasana-a (knowledge by
comprehension of non-self).
After having reflected on these facts as long as he wishes, the disciple
proceeds with the contemplation without any further reflection. He then
perceives clearly the beginning of every object of his contemplation. He also
perceives clearly the coming to an end of each object of his contemplation as if it
were cut off clearly.

Venerable Mahs Saydaw

19

The Corruptions of Insight

At this juncture there generally arise many strange experiences, such as:
1. Mental visions of brilliant lights,
2. Rapturous feelings,
3. Calm feelings,
4. Devotional feelings towards the Buddha, Dhamma and Sagha,
5. Great energy in carrying out the contemplation,
6. Happiness,
7. The quick and clear perceiving of objects,
8. The capability in carrying out mindfulness without missing any
object,
9. Automatic contemplation without particular effort,
10. Feeling of subtle pleasure in the contemplation.
The disciple therefore, is so much elated that he can no longer keep silence
but generally speaks out about his experiences. He often considers that he has
already attained enlightenment. This is the initial or early stage of Udayabbayaa (knowledge of arising and passing away). However, it is a wrong path.
Then the disciple decides that the experiences of seeing mental visions and
other feelings are not the actual attainment of enlightenment, and that the
correct method of contemplation to attain enlightenment is only constant
observation of whatever arises. He comes to this decision in accordance with
what he has learnt from the text or in accordance with the instructions of his
teachers.
This decision is Maggmagga-a-dassana Visuddhi (purity by knowledge
and vision of what is path and not-path).
Having come to this decision and proceeding further with the contemplation,
those experiences of seeing mental visions and of other feelings gradually
decrease and the perceiving of the objects becomes clear and clearer. The arising
and passing away of material phenomena at each movement in the course of a
single bending or stretching of the arm of the leg or in the course of a single step,
fragment by fragment, without reaching from one stage of the movement to

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another stage thereof, will then be clearly perceived. This is final or mature
knowledge of arising and passing away. It is flawless as it is free from the
corruptions of insight (upakkilesa).
When this a has gained enough strength, the perceiving of the objects is
found to be faster. The ending or vanishing of the objects is more clearly
perceived than their beginning or arising. The objects of contemplation appear to
be vanishing. Forms and shapes of hand, leg, head, body etc. are no longer
perceived. On vanishing of body and mind is perceived at every moment of
contemplation. Even the contemplating mind is perceived to be vanishing along
with the object of its contemplation at every moment. This knowledge of the
process of vanishing, in pairs, of the mind and its object is Bhaga-a
(knowledge of dissolution).
On perceiving the process ever vanishing in pairs of mind and its object there
arises the knowledge realising the dreadful nature of things. This is Bhaya-a
(awareness of fearfulness).
Then there arises the knowledge realising the faults and defects of material
and mental phenomena. This is dnava-a (knowledge of misery).
Then there arises the knowledge realising the unattractive and boring nature
of things. This is Nibbid-a (knowledge of disgust).
When it is realised that it would be well only if there were no physical and
mental phenomena which are constantly coming into being and passing away in
this manner, there arises the knowledge looking for an escape from suffering on
account of these phenomena. This is Mucitu-kamyat-a (knowledge of
desire for deliverance).
On further contemplation with special anxiety for an escape there arises a
clear perception of the characteristics of anicca, dukkha and anatta with special
emphasis on that of dukkha. This is Paisakh-a (knowledge or reobservation).
When this Paisakh-a is mature, contemplation proceeds automatically
like a clock without special effort for perception and knowledge. It proceeds
contemplating on objects with equanimity just to take notice of them without
digressing into the pleasantness or unpleasantness. This contemplation is so
peaceful and effortless and it proceeds knowing its objects so automatically that it
may extend over one hour, two hours or three hours; and even though it may last

Venerable Mahs Saydaw

21

so long, there will not be tiredness or exhaustion. This perception which arises
for a long time realising the real nature of the objects of contemplation
automatically and without going into the pleasantness and unpleasantness thereof
is Sakhrupekkh-a (knowledge of equanimity about formations).
Out of this contemplation which proceeds automatically and by its own
momentum realising its objects, there arises knowledge which is specially quick
and active. This knowledge which rises straightaway towards a noble path which
is also known as Vutthna (emergence) is Vutthna-gmin-Vipassan-a
(insight leading to emergence).
That special knowledge arises realising that physical and mental phenomena
which appear at the six sense-doors at that very moment are impermanent,
suffering and not-self. The last of such knowledges is Anuloma-a
(knowledge of adaptation) which consists of three impulse moments (javanas)
called Parikamma (preparation), Upacra (approach) and Anuloma
(adaptation). This is the a which fits in both with the preceding eight insight
knowledges and the subsequent path knowledge (magga-a).
Insights from the mature Udayabbaya-a to the Anuloma-a are
collectively known as Paipad-a-dassana-visuddhi (purity by knowledge
and vision of the course of practice).
After Anuloma-a there arise Gotrabhu-a (maturity knowledge)
which has nibbna as it object where the ills and miseries connected with the
physical and mental phenomena cease entirely. This is knowledge which cuts the
lineage of worldlings (puthujjana) and enters the lineage of noble ones (ariyas).
Then there arise the Sotpatti Magga and Phala a (insight arising from
the noble path of stream-winning and its fruition) which realise nibbna. The
path knowledge is called a-dassana-visuddhi (purity of insight).
The moment of arising of the magga and phala-a does not last even for a
second. Then there arises reflection of the particular experiences of magga,
phala and nibbna. This is Paccavekkhan-a (insight of retrospection).
One who has acquired this Paccavekkhan-a according to this procedure,
is a Sotpanna (stream-winner).
The Sotpanna is free from the following three fetters (sayojana):
1. The wrong view that the aggregates of physical and mental phenomena
are ego or self. (sakkya-dihi or personality-belief).

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2. Any doubt about the Buddha, the Dhamma, the Sagha and the discipline
(vicikicch or sceptical doubt).
3. Belief that methods other than that of cultivating the qualities of the
eightfold noble path and developing insight into the four noble truths will bring
eternal peace (silabbataparmsa or belief in mere rite and ritual).
Furthermore, his observation of the five precepts remains pure and absolute,
as a matter of course. For these reasons a Sotpanna is well secured from being
reborn in the unhappy existences of the four lower worlds. He will lead the happy
life in the world of human beings and devas for seven existences at the most and
during this period he will attain Arahantship and nibbna.
When a Sotpanna carries out the practice of Vipassan with a view to getting
to the state of Phala-sampatti (attainment of fruition), he will then reach that
state and remain in it for the duration of five or ten minutes, or half an hour, or
an hour. When he is well trained in the practice of getting to the state of Phalasampatti he will reach it quickly and remain in it for a whole day or a whole
night or longer.
If he carries out contemplation of the aggregates of attachment in the same
manner as already mentioned with a view to realising the higher states of Magga
and Phala the Vipassan-as will be developed from the stage of Udayabbayaa in the same serial order as before and on full maturity he will realise
nibbna with the insight of Sakadgmi Magga and Phala (Path of oncereturning and its fruition) and becomes a Sakadgmi (once-returner). He is then
free from coarse sensual craving (kma-rga) and coarse ill-will (paigha). He
will lead the happy life in the world of human beings and devas for two
existences at the most and will attain Arahantship and nibbna during this
period.
When a Sakadgmi carries out the practice of Vipassan with a view to
getting to the state of Sakadgmi phala sampatti he will reach that state.
When he carries out the practice with a view to realising the higher state of
Magga and Phala the Vipassan-a will be developed in the same serial order
as before and on full maturity he will realise nibbna with the insight of
Angmi Magga and Phala (path of non-returning and its fruition) and become
an Angmi (non-returner). He is then totally free from two more fetters namely
sensual craving and ill-will. He will not be reborn in the sensual world but will be

Venerable Mahs Saydaw

23

reborn in fine material world (Rpa-loka) or immaterial world (Arpa-loka)

where he will become an Arahant and realise nibbna.
When an Angmi carries out the practice of Vipassan with a view to getting
to the state of Angmi Phala-sampatti he will then reach that state. When he
carries out the practice for the higher state the Vipassan-a will be developed
in the same serial order and on full maturity will realise nibbna with the insight
of Arahatta Magga and Phala (path of Arahantship and its fruition) and become
an Arahant.
An Arahant is free from the remaining five fetters:
1. Rpa-rga (craving for fine-material existence),
2. Arpa-rga (craving for immaterial existence),
3. Mna (conceit),
4. Uddhacca (restlessness), and
5. Avijj (ignorance or delusion) together with all defilements (kilesa). At
the end of the span of the present life he will attain nibbna. As there is no more
rebirth for him after the parinibbna he is absolutely free from suffering the
woes of old age, ill-health, death etc.
It is with a view to this freedom that the question in the beginning of this
article:
What is the purpose of carrying out the practice of meditation has been
given the following answer:
The practice of meditation is carried out for the purpose of realising
nibbna and thereby escaping from the ills of life in the form of old age, illhealth, death and so forth.
Therefore all those who earnestly wish to realise nibbna and thereby gain
absolute freedom should carry out the practice of meditation according to the
instructions given here.
May all be able to practice meditation and attain nibbna.