Chanmyay Practical Insight PDF

Practical Insight Meditation

Venerable
Chanmyay Sayadaw
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Contents
The Four Noble Truths 1

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . 1
Vipassanā Mediation and the Four Noble Truths . . . . 3
Dukkhasacca . . . . . . . . . . . . . . . . . . . . . . . 4
Three Kinds of Dukkha . . . . . . . . . . . . . . . . . . 5
Samudayasacca . . . . . . . . . . . . . . . . . . . . . . 7
Nirodhasacca . . . . . . . . . . . . . . . . . . . . . . . 8
Maggasacca: The Noble Eightfold Path . . . . . . . . . 10
Dukkha, Aniccā & Anattā revealed . . . . . . . . . . . . 11
Summary . . . . . . . . . . . . . . . . . . . . . . . . . 12
Development of Insight 15
Preface . . . . . . . . . . . . . . . . . . . . . . . . . . 15
Purification of Sila . . . . . . . . . . . . . . . . . . . . 16
Purification of Mind . . . . . . . . . . . . . . . . . . . 16
Discerning Mental and Physical Phenomena . . . . . . 16
Knowledge of Conditionality . . . . . . . . . . . . . . . 18
Knowledge of Clear Comprehension . . . . . . . . . . . 23
Knowledge of Arising and Passing Away . . . . . . . . 27
Knowledge of Dissolution . . . . . . . . . . . . . . . . 32
Knowledge of Fearfulness . . . . . . . . . . . . . . . . 34
Knowledge of Misery . . . . . . . . . . . . . . . . . . . 35
Knowledge of Disgust and Desire for Deliverance . . . 36
Knowledge of Re-observation . . . . . . . . . . . . . . 37
Knowledge of Equanimity . . . . . . . . . . . . . . . . 37
Knowledge of Adaptation . . . . . . . . . . . . . . . . 39
Knowledge of Maturity . . . . . . . . . . . . . . . . . . 39
Path and Fruition Knowledge . . . . . . . . . . . . . . 39
Knowledge of Reviewing . . . . . . . . . . . . . . . . . 40
Patipadañanadassana and Ñanadassana-Visuddhi . . . 40
Seven Stages of Purification (Satta-Visuddhi) . . . . . 40
Eradication of Defilements . . . . . . . . . . . . . . . . 41
Some Important Points . . . . . . . . . . . . . . . . . . 42
Vipassanā Meditation Guidelines 47

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . 47
The Practise . . . . . . . . . . . . . . . . . . . . . . . . 48
Mental Noting . . . . . . . . . . . . . . . . . . . . . . 48
Sitting Meditation . . . . . . . . . . . . . . . . . . . . 49
Walking Meditation . . . . . . . . . . . . . . . . . . . 50
Mindfulness of Daily Activities . . . . . . . . . . . . . 51
Pain and Patience . . . . . . . . . . . . . . . . . . . . . 52
Noting Mental States . . . . . . . . . . . . . . . . . . . 53
Guidance for Interviews . . . . . . . . . . . . . . . . . 54
About the author 55

The Four Noble Truths
Preface
Late Sunday afternoon July 11, 2004 in Cambridge, Mas-
sachusetts, USA, was immersed in balmy summer weather. It was
on this fine New England evening that the Venerable Chanmyay
Sayadaw from Burma (Myanmar) delivered his Dhamma talk on
the Four Noble Truths. In spite of outside temptation, the Med-
itation Hall at Cambridge Insight Meditation Centre (CIMC) was
full to capacity. The audience was treated to an insightful and
eloquent discourse on the Buddha’s first sermon.
The Dhammacakkappavatana Sutta, in which Buddha ex-
pounds the Four Noble Truths, is perhaps one of the most ele-
gant treatises on the human condition ever put forward. Within
its clear and simple structure four irrefutable Truths are posited.
It contains a concise statement of the quandary faced by human-
ity and all sentient beings for that matter. The reason(s) and
cause(s) for this condition are outlined unambiguously. The so-
lution or path through life’s turmoil is clearly laid out. And fi-
nally, the sublime result and benefits of following this path are
explained simply and understandably. Few, if any, expositions on
the subject of human frailty could withstand the close, rational,
intuitive and experiential scrutiny over time as this Sutta has.
Chanmyay Sayadaw combines a doctoral level grasp of Bud-
dhist scriptures with an unmistakable experiential understand-
ing of what he teaches. He has a gift for making the teachings of
1
the Buddha easy to understand, useful and vibrantly alive. This
rare talent was in full bloom throughout his talk.
Sayadaw discusses the practicality offered by the Buddha in
his first and foundational sermon to those seeking liberation.
One of the fine nuances of this Sutta is the dual nature of its
message. It can be read both as an ethical blueprint for a re-
spectful and honourable lay life as well as a clear road map for
those meditators seeking the freedom of Nibbāna. The former
must ultimately serve as a foundation for the latter to occur.
In consideration of the roomful of practitioners, Sayadaw
tailored his talk to elucidate on why the Buddha delivered the
Sutta in the first place. That is, as guidance for the meditative
path leading to the supermundane yet attainable wisdom of the
Third Noble Truth (nirodha sacca).
Sayadaw explains how in sequence the Noble Truths must be
realised, abandoned, experienced or developed in the context of
vipassanā meditation practise. It becomes apparent throughout
the discussion that Sayadaw is not talking about some “pie in
the sky” faith based transformation. Clearly he is revealing a
practical, methodical, step wise progression of ever deepening
wisdom and insight leading to liberation.
This is probably the most appealing and heartening aspect
of the Buddha’s teaching.
Freedom and relief from the incessant burdens of life is a real
possibility. These are the very burdens that we all, at some stage
in our existence unfortunately come to believe are inescapable.
Sayadaw’s words cannot help but inspire any listener or
reader regardless of his or her level of understanding or prac-
tise. There is a real path. With diligent effort it will yield ever-
increasing benefits almost immediately.
May all of you enjoy the sublime benefits and fruit of the
teaching of the Buddha in this very Sasana.
The Venerable Ashin Vamsarakkhita
(Student and Disciple).
2
Vipassanā Mediation and the Four Noble
Truths
Namo Tassa Bhagavato Arahato Sammasambuddhassa
We are very glad to meet all of you who take interest in vipas-
sanā meditation. This meditation is based on the Four Noble
Truths, which the Buddha teaches in his first sermon, the Dham-
macakkappavatana Sutta, the “Discourse of the Wheel of the
Dhamma”. All the teachings of the Buddha are based on the Four
Noble Truths. So vipassanā meditation, insight meditation or
mindfulness meditation is also based on the Four Noble Truths.
The Four Noble Truths, as you know, are:
dukkhasacca—The Truth of Suffering
samudayasacca—The Truth of the Cause of Suffering
nirodhasacca—The Truth of the Cessation of Suffer-
ing
maggasacca—The Truth of the Way leading to the
Cessation of Suffering
I believe you have a good knowledge of these Four Noble
Truths.
In his first discourse, the Buddha mentions dukkhasacca, the
Truth of Suffering, as parinneya, the truth that must be thor-
oughly realised; samudayasacca, the Truth of the Cause of Suf-
fering, as pahatabba, the truth that must be completely aban-
doned; nirodhasacca, the Truth of the Cessation of Suffering as
sacchikatabba, the truth that must be experienced; maggasacca,
the Truth of the Way leading to the Cessation of Suffering, as
bhavetabba, the truth that must be fully developed.
The Truth of Suffering refers to mental and physical phe-
nomena, nāma and rūpa in Pāli. The Truth of the Cause of Suffer-
ing refers to attachment, tan.ha in Pāli. The Truth of the Cessa-
tion of Suffering refers to Nibbāna. The Truth of the Way Leading
to the Cessation of Suffering refers to the Noble Eightfold Path.
3
Dukkhasacca: The Truth of Suffering
Dukkhasacca is nāma and rūpa, mental and physical phenom-
ena. Both nāma and rūpa arise dependent on their conditions
and, therefore, are called conditioned mentality and condi-
tioned physicality. For example, take the consciousness of see-
ing; when you see anything that is visible, consciousness of see-
ing is present. It arises dependent on four conditions: the eyes, a
visible thing, light and attention (manisikara in Pāli). These four
conditions cause the consciousness of seeing to arise.
All of these conditions must be present for any seeing to
arise. Although you have eyes, and the eye comes in contact with
a visible thing—if there is no light, you can not see. The con-
sciousness of seeing won’t arise. If you have eyes, eye contact, a
visible thing, and light, but no attention to the object or visible
thing, you simply won’t see it. The consciousness of seeing will
only arise when there is attention.
Because the consciousness of seeing has four conditions, it
is known as conditioned. In Pāli, anything conditioned is called
saṅkhata. Any consciousness is conditioned, as are all other men-
tal and physical phenomena. They arise dependent on their con-
ditions.
But, the Cessation of Suffering, Nibbāna, is not conditioned
because it does not arise nor depend on any condition. So
there are no conditions or causes for the Cessation of Suffering,
Nibbāna. It is unconditioned. That which is unconditioned is
called asaṅkhata, while the conditioned is called saṅkhata.
In our example, the consciousness of seeing arises depen-
dent on the eye, a visible thing, light and attention. It arises, and
then it passes away. Why does it pass away? Because it arises.
All conditioned things—saṅkhata—have the nature of arising and
passing away and therefore have the characteristic of imperma-
nence (aniccā).
Whereas, the cessation of suffering, Nibbāna, is uncondi-
tioned, it always exists. Because it does not arise, it does not
4
pass away. So, the cessation of suffering, Nibbāna, is not imper-
manent. Because it is unconditioned, and does not arise depen-
dent on any conditions, there are no conditioned causes. So, this
cessation of suffering, Nibbāna, is known as akarana. “Karana”
means condition, “a-” is a negation, so akarana means “uncondi-
tioned”
When you can extinguish all mental and physical phenom-
ena which are conditioned, the cessation of suffering is experi-
enced. The cessation of suffering stands on its own. It is there
already. It doesn’t arise, so it doesn’t pass away, it is permanent.
It is called both akarana and asaṅkhata, as it has no conditions.
The Lord Buddha said in his first sermon, that dukkhasacca
(i.e. mental and physical phenomena) is parinneya. It is the truth
that must be thoroughly realised. All mental phenomena and
physical phenomena arise and then pass away. They are imper-
manent. What is impermanent is suffering, dukkha. That is why
the Buddha said that both nāma and rūpa, mental and physical
phenomena are suffering, the Truth of Suffering. This must he
fully understood and realised
Three Kinds of Dukkha

Here we should mention very briefly the three general kinds of
dukkha, suffering, according to the Buddhist Abhidhamma.
The first is dukkha dukkha.

The second is viparinama dukkha.
The third is saṅkhāra dukkha.
Dukkha dukkha is a very common suffering. A few examples

would be such things as pain, stiffness, itching, numbness, any
illness or physical suffering. Others might be unhappiness, sad-
ness, sorrow, worry or any other mental suffering. These states
of suffering are very conspicuous and common to all living be-
ings. So they are called dukkha dukkha. Suffering of suffering.
5
The second type is viparinama dukkha, the suffering of
change. The Buddha regards so-called happiness as viparinama
dukkha because it doesn’t last very long. It arises and then passes
away changing into unhappiness and suffering. Due to this na-
ture of changing into suffering, the Buddha said happiness is
viparinama dukkha. This change can occur suddenly or slowly.
Finally, there is saṅkhāra dukkha. Saṅkhāra in this case has
the same meaning or sense as saṅkhata. That is, something that
arises due to a condition or cause. So, all mental and physical
phenomena are sankhata and saṅkhāra. They are the effects of
their causes, their conditions. They arise and very instantly pass
away and so are unsatisfactory. Why do they pass away? Again it
is because they arise, that they are subject to passing away. This
suffering of incessant arising and passing away, saṅkhāra dukkha
is common to everything that is conditioned.
Thus nāma and rūpa, mental and physical phenomena, which
are conditioned things, are dukkhasacca. This Truth of Suffering
must be thoroughly realised by a meditator who wants to get rid
of suffering.
The other two kinds of suffering—dukkha dukkha and vipari-
nama dukkha—can be experienced and readily understood by us
in daily life even without the practise of meditation. Yet, unless
we practise vipassanā meditation, insight meditation, we are un-
able to thoroughly realise saṅkhāra dukkha, the suffering of aris-
ing and passing away. Saṅkhāra dukkha is very profound, too deep
to be realised through theoretical knowledge or analysis. Only
with practical, experiential knowledge of the Dhamma, acquired
by vipassanā meditation, are we able to realise it as the suffering
of arising and passing away. As the Buddha said “A person who
wishes to attain the cessation of suffering, Nibbāna, must rightly
understand and realise the true nature of mental and physical
phenomena (nāma and rūpa)”.
This is why we practise insight meditation. The primary pur-
pose of vipassanā meditation is to realise the impermanence or
the arising and passing away of mental and physical phenomena,
6
saṅkhāra dukkha. When we are unable to realise this, we mistak-
enly take these phenomena to be permanent. Based on this be-
lief in the permanence of mind and body, we foster the idea of an
“I” or a “you”, a person or being, a self or a soul. Because we do
not thoroughly realise the true nature of the arising and passing
away of mental and physical phenomena, we take them to be a
person, a being, a self or a soul, and so on.
When we cling to the idea of a person, a being, based on the
ignorance of the true nature of the body-mind process, we then
develop desire or a wanting to get something. We may want to be
a Prime Minister, a President, or a wealthy person. This desire
arises dependent on the idea that there is a person, a self or a
soul. This desire or greed causes many kinds of suffering. When
one has a desire to be President, one has to strive for it in so many
different ways. Then there is suffering. When one does become
President, there is more suffering. There are so very many more
things one must now deal with.
Samudayasacca: The Truth of the Cause of

Suffering
In this way, that desire and greed to be President is the cause
of suffering. Similarly when one has other desires—to have a
good house, a good car, or good looks—one has to work to acquire
them in so many different ways, both wholesome and unwhole-
some. Again, there is suffering. Plainly, desire, attachment and
greed are the causes of suffering. They are called samuduyasacca
in Pāli, the Truth of the Cause of Suffering.
This samudayasacca arises dependent on ignorance of
dukkhasacca, the true nature of nāma and rūpa. When one is un-
able to thoroughly realise the true nature of mental and phys-
ical phenomena, dukkhasacca, one is sure to have many nega-
tive mental states (kilesas). Some examples are desire, attach-
ment, craving, greed, anger, hatred, conceit and so on. Accord-
7
ing to the Buddha, when one has tan.ha in the mind, suffering
will surely follow. The word tan.ha in Pāli is conveyed in English
by such terms as greed, desire, craving, attachment, grasping,
clinging, and so on.
Tan.ha is samudayasacca, the Truth of the Cause of Suffer-
ing. It arises dependent on ignorance of dukkhasacca, mental and
physical phenomena. If one rightly understands the true nature
of dukkhasacca, one is able to remove the idea of a person, a being,
a self or a soul. So in losing this idea of a personal entity, desire,
greed, craving or any of the other kilesas do not arise. One has
abandoned samudayasacca. Then suffering is gone; it has ceased
to exist.
In experiencing the cessation of suffering, one then under-
stands directly Nirodhasacca, Nibbāna. To experience the cessa-
tion of suffering, samudayasacca i.e. tan.ha, attachment or desire
needs to be uprooted and eliminated. By uprooting tan.ha—the
cause, suffering—the effect, won’t arise at all. When there is no
cause, there is no effect. One will then experientially understand
the cessation of suffering, Nirodhasacca, the truth that must be
experienced.
As The Buddha said in his first discourse, samudayasacca is
pahatabba. It is the truth that must be completely removed or
abandoned. In completely removing tan.ha, one is able to experi-
ence the cessation of suffering because its cause has been com-
pletely destroyed. Therefore no result or effect will arise at all.
Nirodhasacca: The Truth of the Cessation of

Suffering
The Buddha mentions Nibbāna, nirodhasacca as sacchikulabba.
This term means The Truth of the Cessation of Suffering, which
must be experienced. When this happens, one leads a happy
and peaceful life. To experience the cessation of suffering,
Nibbāna, nirodhasacca, one needs to completely uproot tan.ha,
8
samudayasacca. To accomplish this, one needs to rightly under-
stand and thoroughly realise dukkhasacca, the Truth of Suffering
of mental and physical phenomena.
Then, how can one do this? To rightly understand mental

and physical phenomena they need to be observed and seen as
they really occur. Only when realizing these dual processes as
they really are will their true nature and right understanding be
realised. Awareness and mindfulness of whatever arises in the
body and mind are essential.
If one is able to develop this awareness, gradually the mind-

fulness becomes continuous, constant, sharp and powerful. This
then causes the mind to deeply concentrate on all mental states
or physical process as they arise. Constant and continuously
powerful mindfulness is the cause of deep concentration. When
the mind is deeply concentrated on all that is observed, in-
sight knowledge (vipassanā ñana) will arise. This ñana realises
and rightly understands the true nature of the observed mental
states and physical processes.
When that insight realises the true nature of mental and

physical phenomena, attachment to them is lost. Desire or greed
for them does not arise. Tan.ha is uprooted by rightly under-
standing this true nature. One will then experience the cessation
of suffering because the cause has been destroyed.
That’s why mindfulness of whatever arises in our body and

mind as it really occurs is important. This is in accordance with
the Discourse of the Mahasatipattana Sutta, the Four Founda-
tions of Mindfulness as expounded by the Buddha. By observing
and being aware of all mental states and physical processes, the
mindfulness of maggasacca, the Truth of the Way Leading to the
Cessation of Suffering arises. Because of this mindfulness the
Noble Eightfold Path becomes well developed.
9
Maggasacca: The Truth of the Way Leading to
the Cessation of Suffering
As you know, maggasacca is none other than the Noble Eightfold
Path which consists of eight factors. These are:
samma dit.t.hi—right understanding

samma sankhappa—right thought
samma vaca—right speech
samma kammanta—right deed
samma ajiva—right livelihood
samma vayama—right effort
samma sati—right mindfulness
samma samadhi—right concentration
All these eight factors of the path combined are called mag-
gasacca, the Truth of the Way Leading to the Cessation of Suffer-
ing. It must be fully developed (bhavatabba).
So, you must be mindful of whatever arises in your body and
mind. When that mindfulness becomes constant, continuous
and sustained, it is concentrated deeply on the object. But to
achieve this mindfulness, effort must be made. Only by putting
forth strong mental effort, is one able to gain awareness of what-
ever arises in the mind and body. That necessary effort is right
effort (samma vāyama). Being continuously mindful is samma sati.
Because of this powerful and constant mindfulness, right con-
centration (samma samādhi) develops. As you can see, these three
factors are causally linked. Right effort leads to right mindful-
ness, which, in turn, causes right concentration to arise.
But sometimes, the mind doesn’t stay with the object—either
a mental state or physical process. It may wander or think
about something else. Then one of the mental factors, samma
sankhappa (right thought), arises together with mindfulness to
keep the mind on the object. In this way, the mind is brought to
a deeper concentration on any object it observes.
10
There are three other factors of the path that enhance and
help the above mentioned mental factors to properly perform
their functions. They are: samma vāca, samma kammantā and
sammma ājı̄va (right speech, right deed and right livelihood). Be-
fore starting meditation one has to observe precepts. One ob-
serves the five, eight, nine or ten precepts, or the 227 rules of
the vinaya for monks. By observing these precepts, one refrains
from unwholesome speech, unwholesome deeds and improper
livelihood. In this way, by fully observing the precepts, one is
endowed with the three factors of morality, sila.
Because morality is purified, the mind is clear, free of all
mental hindrances. One can develop deep concentration and
feel happy. Rapture and tranquillity are experienced. With this
state of mind, concentration on any object of meditation comes
easily and deeply. So these three factors of sila—right speech,
right deed, right livelihood—help the mind to focus and to con-
centrate deeply on the objects at hand. They form an important
foundation from which right effort, right mindfulness and right
concentration arise.
Vipassanā Ñana:
Dukkha, Aniccā & Anattā Revealed
In this way, the observing mind becomes more and more deeply
concentrated on mental states or physical processes. Then right
understanding arises—samma ditthi. We call this vipassanā ñana—
insight knowledge. This insight penetrates into and reveals the
true nature of mental and physical phenomena—dukkhasacca.
This true nature is the impermanent, unsatisfactory and imper-
sonal nature of all phenomena. These three characteristics, an-
iccā— impermanence, dukkhā—suffering or dissatisfaction, and
anattā—no soul, no self, no person, no being, are understood di-
rectly and experientially by an insight meditator.
11
When the mind is deeply concentrated on any object of phys-
icality or mentality, then many stages of vipassanā ñana (insight
knowledge) arise. This progressive realization is the process by
which right understanding of the true nature of phenomena ma-
tures.
Then the meditator realises: “This is just a natural process of
mentality and physicality. It is not a person, a soul, a self nor a
being”. The meditator uproots the idea of a person, a being, a self
or a soul, which is the cause of all mental defilements (kilesas).
When he or she has completely removed the idea of a person, a
being, a self or a soul (sakaya dit.t.hi or atta ditthi), then suffering
won’t arise at all and will cease to exist.
We cultivate and develop the Noble Eightfold Path,
maggāsacca, by being mindful of all mental states and physical
processes as they really occur. Mindfulness is the key. Because
of it, we are able to fully develop this Noble Eightfold Path. We
come to realise and rightly understand dukkhasacca, the Truth
of Suffering. We are able to remove the attachment (tan.ha) to
samudayasacca, the Truth of the Cause of Suffering.
Summary
As I said earlier, every teaching of the Buddha is based on the
Four Noble Truths. The path to freedom is found in these
Four Noble Truths. The development by meditators of mag-
gasacca, insight meditation, will lead to the thorough realization
of dukkhasacca, the Truth of Suffering. This realization will in
turn bring one to abandon samudayasacca, the Truth of the Cause
of Suffering. When there is no samudayasacca, no cause, there is
no effect, suffering. Suffering ceases to exist. We then discover
and directly experience the cessation of suffering, nirodhasacca,
Nibbāna, for ourselves. This is how meditators have to under-
stand and apply the Four Noble Truths to their vipassanā medi-
tation practise.
12
May all of you be able to rightly understand how you can at-
tain and experience the cessation of suffering. May you strive
with your best effort to do that noble work: the noble task
of insight meditation which leads you to achieve your goal of
Nibbāna.
Sadhu! Sadhu! Sadhu!
C.I.M.C., July 11, 2004
13
14
Development of Insight
Preface
This Dhamma book on the Development of Insight consists of ex-
cerpts of different Dhamma talks given by the Venerable Chan-
myay Sayadaw during vipassanā retreats in Australia and Thai-
land.
A Thai yogi, Montatip Khunwattana, took the excerpts from
the talks and compiled them into book form for the benefit of
those who are interested in vipassanā meditation.
The development of insight in accordance with the Ma-
hasatipatthana Sutta is the only way for purification of a medi-
tator and leads him to the cessation of suffering, Nibbāna.
15
Purification of Sila
When a meditator is about to develop the insight to attain
Nibbāna, first of all he needs to purify his morality (sila) which is
the basic requirement for a meditator. To purify his morality he
must fully observe some precepts, such as the five precepts.
Purification of Mind
He should start to practise his meditation based on purification
of morality, sila-visuddhi. It is very conducive to attain deep con-
centration in meditation when the morality is purified. When
the mind is deeply concentrated on the object of meditation, it
will be free from hindrances and defilements.
When the meditator attains purification of mind, cittā-
visuddhi, there arises insight that realises the true nature of nāma
and rūpa, mental and physical phenomena.
Namarupa-Pariccheda-Ñana
Discerning Mental and Physical Phenomena
When a meditator realises the specific characteristics of body
and mind (mental and physical phenomena), it means that he
realises nāma and rūpa. If he experiences hardness and softness
of the body without being conscious of the bodily form, then he
realises the specific characteristics of the earth element (pathavi-
dhatu). This is the insight knowledge of discerning mental and
physical phenomena. Then he does not identify hardness or
softness with a person, a being, a self or a soul. He removes the
idea of a person, a being, a self or a soul regarding this hardness
or softness. Thus he purifies his wrong view because he does not
take hardness or softness to be a soul or a self, a person or a be-
ing but just a natural process of physical phenomena. So he has
16
no wrong view of a person, a being, a self or a soul: sakaya-dit.t.hi
or atta-dit.t.hi.
The realisation of nāma and rūpa (mental and physical phe-
nomena) in their true nature purifies the view; the meditator
then attains purification of view, dit.t.hi-visuddhi.
In daily activities, too, when he mindfully observes the
stretching or bending of a hand or a leg, putting down a hand
or a leg, or sitting down or getting up from the seat, there are
many actions and movements involved in these activities. If he
is able to observe these actions and movements attentively and
precisely, then he realises that these are the movements of a
stretching process. Then he realises his noting mind just as a
mental process. In this way he differentiates between the pro-
cess of the movement and the mind that notes it. This is also the
insight knowledge of nāma and rūpa.
When he distinguishes between stretching movements and
the noting mind, more and more clearly, more and more deeply,
he then realises that these are just movements and the mind that
notes them and that apart from these dual processes of mental
and physical phenomena there is no person, no being, no soul
or no self. In this way, he removes the wrong view of a person, a
being, a self or a soul, regarding these movements of the body.
Because he experiences natural processes of the stretching
movement and the mind that notes it, he does not identify either
stretching movement or the noting mind with a person, a being,
a self or a soul. So, he has no wrong view of a person, a being, a
self or a soul. He removes sakaya-dit.t.hi and atta-dit.t.hi (the wrong
view of a person, a being and the wrong view of a self or a soul).
Hence he has purified his view (dit.t.hi). He has no wrong view, so
it is called dit.t.hi-visuddhi, purification of view.
Sometimes he experiences the process of the rising move-
ment and the mind that notes it. He realises only these dual pro-
cesses of mental and physical phenomena. Apart from this pair
of subject and object—the noting mind and the physical object—
he does not see anything that is an everlasting so called soul or
17
self. Hence he also removes the idea of a wrong view of a person,
a being, a self or a soul. This is also the purification of view—
dit.t.hi-visuddhi.
(From a Dhamma Talk at Dhammodaya, Nakorn Pathom, Thailand,
on March 10, 2005.)
Paccaya-Pariggaha-Ñana
Knowledge of Conditionality
The second stage of insight, paccaya-pariggaha-ñana, means the
insight knowledge of cause and effect. In other words, it is the
insight knowledge of causality or insight knowledge of condi-
tionality. When a meditator strives his best and attains deeper
and deeper concentration, he realises the cause and effect of
nāma and rūpa (mental and physical phenomena). He is called
a person who has attained paccaya-pariggaha-ñana—the insight
knowledge of causality or insight knowledge of conditionality.
on March 10, 2005.)
It is in this stage that you realise that the whole world arises
dependent on its conditions. This stage is called kankhavitarana-
visuddhi, purification of insight by overcoming doubt because
you have thoroughly realised cause and effect of mental and
physical phenomena through your personal experience and
overcome the doubt and realised the absence of an everlasting
soul or self.
(From a Dhamma Talk at Blue Mountains, Sydney, Australia,
on September 30, 1992.)
In sitting meditation, a meditator observes the rising move-

ment and the falling movement of the abdomen, making men-
tal notes “rising ... falling ... rising ... falling”, perceiving ac-
tual movements of the rising process and the falling process.
18
When the abdomen rises, he notes “rising”, he is aware of the
rising movement. When the abdomen falls, he notes “falling”
and is aware of the falling movement. When concentration is
deep enough, he realises that because there is a rising move-
ment, there arises the mind that notes it and because there is a
falling movement, there arises the mind that notes it. In this way
he realises that the rising movement—the object—is the cause
and the noting mind—the subject—is the effect. In this way he
perceives cause and effect. He realises that the movement is the
cause and the mind that notes it, is the effect.
While he is contemplating on the rising and falling move-
ments, occasionally his breath becomes weaker and weaker and
gradually fades away. He cannot feel them. Then he gets puzzled,
thinking: “There are no rising and falling movements. What
should I do, what shall I observe?” But he realises that, because
there is no rising and falling movement, there is no mind that
notes them. Here also, he experiences cause and effect—the ab-
sence of the object is the cause, and the absence of the noting
mind is the effect.
When the rising and falling movements do not appear, the
meditator may think there is nothing to observe. He could
not observe anything, he does not notice anything, because he
thinks there is no object to observe. This is also the realisation
of cause and effect, but not very clearly. Then, the meditation
teacher instructs him: “If you do not find the rising and falling,
you have the sitting posture and touching points to note as an
alternative”. Then, whenever a meditator does not find rising-
falling very well, he notes: “Sitting ... touching, touching”. He
finds the objects—sitting posture and the touching points—so
he notes them. The objects—sitting and touching points—are
the cause, the noting mind is the effect. This is also the insight
knowledge of causality.
In the same way, while he observes the rising and falling
movements, sometimes there arises a thought about something.
When he realises that there is a thought he notes: “Thinking ...
19
thinking ... thinking”. The thinking process is the object, the
mind that notes it, is the subject. Then he notes thinking atten-
tively and energetically. Suddenly the thinking stops. Then the
meditator does not find any object to note and he gets puzzled
about what to do. According to the principle of vipassanā medi-
tation, if there is no thought to note, the meditator must observe
the rising and falling movements of the abdomen as the primary
object. Then he notes: “Rising ... falling”. He realises that the
thinking process is the cause and the mind that notes it is the ef-
fect. When there is no thinking process, there is also no noting
mind. Here also, he realises the cause and the effect.
When he practises walking meditation, noticing “intention
... lifting ... pushing ... dropping ... touching ... pressing”, and his
concentration is deep enough, he very clearly knows the inten-
tion and the lifting of the foot. Then he feels that the foot is lifted
by itself. In this way, repeatedly he experiences this nature—
whenever he notes an intention, the foot is lifted by itself. In
the beginning he feels surprised by his own experience because
he has never experienced it before. But later on, when he expe-
riences it repeatedly, he realises that an intention is the cause
and the lifting of the foot is the effect. Without an intention,
there is no lifting movement. Without an intention, there is no
pushing movement. Without an intention, there is no dropping
movement.
Because of an intention, the lifting movement arises. In this
way, gradually he realises that an intention is the cause and the
lifting movement, the pushing movement and the like are the ef-
fects. The more he experiences this, the clearer he understands
cause and effect.
Sometimes a meditator may feel his body is like a robot while
walking. Sometimes he feels his body is like a puppet. He experi-
ences that there is no person, no being, or no “me” who is walk-
ing. But it is intention that causes the movements of the feet and
so the body is pushed forward. Initially he does not know that
20
there is intention. That is why he initially feels that his body is
like a robot or a puppet.
When his noting mind is more and more deeply concen-
trated on each movement of the feet, then it is very clear to him
that it is intention that causes the movement of the feet and that
intention is the cause and the movement is the effect. In this
way, he realises cause and effect, conditionality of nāma and rūpa
(mental and physical phenomena). In the same way, he gradu-
ally realises that intention is the cause, the pushing movement
is the effect, and intention is the cause, the dropping movement
is the effect.
In the same way, in daily activities he notes intention, get-
ting up, intention, sitting down, intention, stretching, intention,
bending and so on, then he realises that intention is the cause,
the movements are the effects. Whenever his concentration is
deep enough, he realises cause and effect clearly. This is paccaya-
pariggaha-ñana, the insight knowledge of cause and effect or the
insight knowledge of conditionality.
on March 10, 2005.)
Because this meditator realises the nature of cause and ef-

fect, he believes in Kamma and its result. Kamma is the action or
the cause, its result is kammaphala. If you do an evil action, it will
produce a bad effect for you. If you do a meritorious deed, it will
produce a good effect for you. In this way, he believes in cause
and effect. Since he believes in cause and effect through his own
personal experiences of Dhamma, he will never do any evil deed
which will produce a bad effect for him. As he does not do any
bad action or evil deed, he will not be reborn in the four apaya
worlds (the four woeful states) in the next existence.
So the meditator who has attained paccaya-pariggaha-ñana
(who has realised cause and effect) is known as cula-sotāpanna
and will not be reborn in the four apaya worlds (the four woe-
ful states) in the next existence. The person who has attained
21
the first stage of enlightenment, sotāpatti-maggā-ñana, will also
not be reborn in apaya worlds in future existences. So the per-
son who has attained paccaya-pariggahañana is similar to a per-
son who is a sotāpanna ariyapuggala. This is why he is called cula-
sotāpanna.
The sotāpanna who has attained the first stage of enlighten-
ment will never be reborn in the four apaya worlds in all fu-
ture existences. But the meditator who has attained paccaya-
pariggaha-ñana, who is called cula-sotāpanna, will not be reborn in
the four apaya worlds (the four woeful states of existence) only
in his next existence. For the third existence, he is not sure if he
will be reborn in the four apaya worlds or not.
To attain paccaya-pariggaha-ñana, (the second stage of in-
sight) is not very difficult. If a meditator puts forth enough effort
in his practise and strives to have continuity of his mindfulness,
his concentration will be deeper and deeper. Then he can re-
alise cause and effect of mental and physical phenomena. When
a meditator who has attained nāmarūpa-pariccheda-ñana, the first
stage of insight knowledge, proceeds with his practise inten-
sively, in a short time he will be able to attain the second stage
of insight knowledge, paccaya-pariggaha-ñana. In this retreat also
there are many meditators who have attained paccaya-pariggaha-
ñana, the insight knowledge of the conditionality. So, the person
who has attained paccaya-pariggaha-ñana, has attained kankhavi-
tarana visuddhi, purification by overcoming doubt about the so-
called everlasting soul or self.
As it is not difficult to attain the second stage of the insight
knowledge of conditionality, please strive your best to be aware
of whatever arises in your body and mind so that you have con-
tinuous mindfulness, deep concentration and clear insight into
cause and effect and eventually attain the cessation of the suf-
fering, Nibbāna.

on March 10, 2005.)
22
Sammasana-Ñana
Knowledge of Clear Comprehension
When a meditator puts more effort in the practise, observing the

process of the stretching movements more attentively and pre-
cisely, he realises the stretching movements as a series of tiny
broken movements arising and passing away one after another.
Then he realises not only specific characteristic of the wind el-
ement but also general or common characteristics of the wind
element—aniccā, dukkhā, anattā.
If he realises these samanna-lakkhan.a (common
characteristics—impermanence, unsatisfactoriness and im-
personal nature) of this process of movements, he attains
the insight knowledge of clear comprehension, experiencing
aniccā, dukkhā and anattā of mental and physical phenomena.
This meditator comprehends all the three characteristics of
existence.
When the meditator proceeds with his practise, gradually
mindfulness becomes more powerful and more continuous and
concentration becomes deeper. Then he realises the common
or general characteristics of body-mind processes in this third
stage of insight knowledge. In the two previous stages of insight
he realised the specific or individual characteristics of the body-
mind process together with its cause. In this third stage of in-
sight knowledge, he realises the general or common character-
istics of mental or physical phenomena more clearly. But in this
stage he has a lot of pain; he suffers a great deal of pain, physical
discomfort, such as aching, stiffening and numbness.
When pain arises he should observe it attentively. If possible,
his noting-mind should get into the centre of the pain and ob-
serve it. Then the pain becomes more and more severe. Before
the first pain disappears, another pain arises. Then he notices
it energetically and attentively. He must deal with it with ut-
most energy, getting into the centre of the pain as much as possi-
23
ble. Before this pain has disappeared, another discomfort comes
up. This stage of insight knowledge is called sammasana-ñana, in-
sight knowledge of clear comprehension. The insight knowledge
that clearly comprehends all three characteristics of mental and
physical phenomena.
What he knows here is suffering. When he sees the mental
and physical processes more deeply and more clearly, he sees
the pain as explosion or disappearing or gradually disintegrat-
ing. After the first pain has gone there is another pain or discom-
fort. Then he notices it, he deals with it energetically, observing
it precisely. Gradually discomfort decreases and then it passes
away. Sometimes it abruptly disappears; sometimes it gradually
disappears; sometimes it disintegrates gradually; sometimes it is
dispersing, but what he knows is that the pain has gone. It is not
everlasting. It is also subject to impermanence (aniccā).
Then he realises the impermanence of both unpleasant
physical and mental sensations. He also realises dukkhā, suffer-
ing in the sense of unsatisfactoriness. When we clearly see the
very swift arising and passing away of the unpleasant sensation
in the pain, which is very precisely and attentively observed, we
realise suffering, dukkhā, in the sense of being constantly op-
pressed by arising and passing away. Then we do not have any
idea of a person, a being, a self or a soul regarding the pain and
we realise anattā. There is no everlasting self or soul, person or
being. What really exists is the process of mental and physical
phenomena which are arising and passing away one after an-
other.
In this stage of insight knowledge, sammasana-ñana, we have
to be patient with physical discomfort such as pain, aching, stiff-
ening and numbness. Unless we are patient with it, we do not
see their inner nature, i.e. their common characteristics. When
we have thoroughly realised dukkhā in the sense of imperma-
nence, suffering and impersonal nature, then gradually physical
discomfort decreases and subsides. We do not have any unbear-
able painful sensations towards the end of this third stage and
24
our mind becomes fresh and energetic because there is no pain
at all or only little pain which is not very severe or strong. We
can concentrate our mind well on each mental state or physical
process which is arising at that moment.

on September 30, 1992.)
When you are able to comprehend all the three characteris-

tics of impermanence, suffering and impersonal nature of men-
tal and physical phenomena, you attain sammasana-ñana, in-
sight knowledge of clear comprehension. At this stage of in-
sight knowledge your mind becomes concentrated to a large ex-
tent. There are thoughts arising occasionally, but you can ob-
serve them.
Because of deep concentration you can experience many dif-
ferent kinds of physical discomfort, kayika dukkhā, such as pain,
aching, stiffness, numbness and so on, but you are able to realise
every object which is noticed in three parts or three phases. You
are able to realise the initial, the middle and the final phase. The
movement may be soft, but however soft or weak the movement
may be, you are able to realise the initial, the middle and the final
phase of the movement.
The same goes with pain, aching, itching and the like. So
you have a lot of pain in this stage of insight, but you are able to
deal with it. You can deal with it very successfully. It means that
though the pain and physical discomfort may be severe, you are
able to observe it. You are able to handle it and realise its initial,
middle and final phase. You stay with it for some time, for some
seconds or minutes. Before this first pain disappears, another
physical discomfort such as stiffness or itchiness arises. Then
you have to observe this other physical discomfort. Before it dis-
appears, another pain or discomfort arises. You are realising the
initial, middle and final phase of the painful sensation whenever
it arises. But before you completely realise the final phase of
25
the painful sensation, your mind shifts to another painful sensa-
tion and observe it. Then it occurs to your mind that before one
object has stopped, another object arises. In this way the not-
ing mind changes its object from one to another and observes it.
Then there are many occurrences of physical discomfort which
are arising and passing away.
In this way you realise the impermanence of any mental or
physical process or sensation which is noted. When you ob-
serve a series of many different painful sensations one after an-
other, you experience suffering, dukkhā in the sense of being op-
pressed by constant arising and passing away, dukkhā. Sensa-
tions do not obey the individual’s wish. Though the meditator
wishes them not to arise, they arise. They are uncontrollable,
they have an impersonal nature, anattā. In this way you realise a
mental or physical process which you are very attentively mind-
ful of. This insight knowledge which realises impermanence,
suffering and impersonal nature of mental and physical pro-
cesses is called comprehension by direct experience, paccakkha-
sammasana-ñana because you directly experience it.
But here sammasana-ñana has also another meaning: Insight
knowledge by inference. When you directly experience the aris-
ing and passing away of mental and physical phenomena which
are observed, sometimes you reflect upon the actual experience
and realise the impermanence, suffering and impersonal nature
of the other mental and physical processes which are not ob-
served, by inference from what you have actually experienced.
You come to understand that just as this mental or physi-
cal process which is currently observed is subject to imperma-
nence, so are other mental and physical processes which are
not currently observed subject to impermanence in the same
manner. All the mental states or physical processes in the past,
present and future, far or near, internal or external, coarse or
smooth—all these mental states and physical processes are sub-
ject to impermanence in the same manner. This knowledge is
knowledge by inference, anumañana in Pāli. Sometimes we say
26
naya-vipassanā, knowledge by inference from the actual experi-
ence of mental and physical phenomena, which are presently
observed.
(From a Dhamma Talk at Blue Mountain, Sydney, Australia, on

October 7, 1992.)

on October 5, 1992.)
Udayabbaya-Ñana
Knowledge of Arising and Passing Away
When the third insight is well developed you comprehend the
three characteristics of mental and physical phenomena which
are observed and not observed as well. Then, gradually, your
concentration becomes deeper and deeper. So the painful sen-
sations decrease and eventually disappear. Then you feel happy
and delight in the noting of any mental state or physical process.
Concentration becomes deeper and the mind becomes calmer
and more serene. Then you feel a very sublime feeling of ten-
derness and happiness, you feel rapture and tranquillity. Your
mind is not disturbed by anything, so your mindfulness is very
good, sharp, agile and pliant, always ready to note any object
very easily. Effort also becomes steady, neither tense nor lax,
neither strong nor weak. Steady and moderate effort naturally
arises, helping mindfulness to note every object very readily at
the moment of its occurrence.
It is at this stage of insight knowledge that you see some
light. Sometimes a brilliant light, sometimes a faint light, some-
times a light like a fluorescent light, sometimes you may see a
light similar to the head light of a car and so on. But usually
none of these lights last very long. It comes, you note it and it
goes. But there may be some light which lasts for ten to twenty
seconds or so. If you take delight in seeing these lights and are
27
attached to them, the light will come very often and very bril-
liantly. It may last for some time. You note, “seeing, seeing ...”,
but it comes again and lasts for some time. You note “seeing,
seeing”. Though you observe it, subconsciously you may like it,
you may be even attached to it. Then the light may last long.
One of the lady meditators who was about thirty years
old saw some lights. Gradually the light became brighter and
brighter. She felt delighted at it. But when she was instructed
to note, she noted it. When she noted it the light went away.
Then very instantly it came again and she noted it. But subcon-
sciously she was attached to it. The light lasted for about twenty
days. She was disappointed with this light. She couldn’t get over
it. This is called nikanti, very subtle attachment. It is like a de-
sire or craving but not so strong. Very stealthily it comes into
your mind. Unconsciously it is attached to the object. It is called
nikanti and is one of the ten corruptions of insight knowledge.
In the Buddha’s time there was a monk who practised
samatha meditation and attained deep concentration. When he
had attained jhāna concentration he switched his practise to
vipassanā meditation, observing bodily and mental processes. He
attained the third stage of the path knowledge but after some
time he felt delighted in the attainment of jhāna concentration
and he developed nikanti, a very subtle attachment to jhāna con-
centration. His insight knowledge went up one after another,
then again came down because of that attachment to jhāna con-
centration. Even after he had attained the lower three stages of
path knowledge, again he was attached to jhāna, so he couldn’t
attain Arahantship. The Buddha said that it was Dhamma raga,
Dhamma nandi. Dhamma raga means attachment to Dhamma
and Dhamma nandi means delight in the Dhamma that is jhāna
concentration. In this case both Dhamma raga and Dhamma
nandi are nikanti. That monk himself did not know it. Only the
Buddha knew it and explained to Venerable Ananda that this
monk was unable to attain Arahantship.
28
When you have passed over the third stage of insight knowl-
edge of clear comprehension, you get into very “bad” good expe-
rience in the early part of the fourth stage of insight knowledge
of arising and passing away of mental and physical phenomena,
udayabhaya-ñana. Because you have passed through a very diffi-
cult stage - the painful stage - gradually the mind becomes clear,
concentrated, light, happy and rapturous. There are many good
experiences in this stage. Because your concentration is very
good, you feel tranquil and calm. The mind is very agile, pliant
and subtle. The whole body is suffused with a very tender feeling
of rapture and happiness. Then the meditator becomes attached
to it. He feels delight in these “bad” good experiences. These are
called vipassanupakkilesa, the corruptions of insight.
Upakkilesa can be translated literally as defilement. These
good experiences defile your insight knowledge a great deal so
that you cannot proceed to the higher stages of insight. So you
remain stagnant here. You are in a dilemma. The Venerable
Nyanaponika Thera translated upakkilesa as corruption, the ten
corruptions. Actually there are ten defilements of insight. The
lady meditator I mentioned earlier wasted about twenty days be-
cause of the light, which is one of the defilements, upakkilesa.
The meditator is taught by his teacher that these are good
experiences, but they are hindrances to his meditation, so he
must not get attached to them. What he should do is to just no-
tice them. Then you can get over these good experiences. They
are trivial things compared to the bliss of Nibbāna. Then he pro-
ceeds with his practise. But he does not feel happy, rapturous
or tranquil. His mind is still concentrated, it becomes sharp and
insight becomes more and more penetrating.
Whatever object he observes, he sees it disappearing. What-
ever feeling or sensation he notes, he sees it disappearing. Ev-
erything he notes is disappearing, disappearing. Then he con-
cludes: “Whatever arises is subject to passing away”. When he
notes lifting movements of the foot in the walking, he experi-
ences many broken movements of the foot, arising and passing
29
away incessantly. Here he realises the constant appearance and
disappearance of physical phenomena. When a thought arises
and he notes it, then the thought disappears. Then another
thought and another thought comes and goes, appearing and
disappearing.
He comes to the conclusion: “Oh! These thoughts are sub-
ject to impermanence. None of these thoughts is everlasting.
They are arising and instantly passing away”. It is somewhat
difficult to realise appearance and disappearance of thoughts.
To realise appearance and disappearance of physical processes—
such as rising movements, falling movements, lifting, pushing
and dropping—is not so difficult. This stage of knowledge is
called insight knowledge of arising and passing away of mental
and physical phenomena, udayabhaya-ñana.
Padhaniyanga
The five Mental Faculties
The Buddha teaches us that there are five factors (padhaniyanga)

for successful meditation.
1. The first factor is saddha, firm faith in the Triple Gem, es-
pecially in the technique of meditation.
2. The second is healthiness. You should be healthy. Un-
less you are healthy you cannot be successful. If you are
healthy you can strive your best the whole day and night.
Sometimes, without sleeping for about seven days you
can continuously practise because of good health. If your
health is fragile or if you are frail, you cannot succeed in
meditation.
3. The third is honesty. You must be honest and straightfor-
ward. You must not tell lies about your experience to your
teacher or your co-meditators. You must be frank, open
and straightforward about your experience in meditation.
4. The fourth is vı̄riya, strenuous effort. When the Buddha
explained this strenuous effort, the Buddha used three
30
words which should be well remembered. One word is
parakkama, ever increasing effort. The other word is dahla
vı̄riya which means firm effort. It means you must have
ever-increasing and firm effort in your practise. Then
you are sure to attain enlightenment. Everyone who has
this ever-increasing firm effort, is sure to attain Nibbāna,
liberation. The Buddha also mentioned anikkhitta dhuro.
Nikkhitta means to put down, dhuro means task or respon-
sibility. You have responsibility to proceed with your prac-
tise until you have attained Arahantship. You must not put
it down. If you have a firm and ever-increasing effort, you
do not put down your responsibility, your task. You always
shoulder it until you have attained Arahantship.
5. The fifth is the insight knowledge of arising and passing
away of phenomena. Here a question may arise: “How
can a meditator realise arising and passing away of men-
tal and physical phenomena in the beginning?” No med-
itator realises arising and passing away of phenomena in
the beginning of the practise. The teaching of the Bud-
dha implies that if he strives he must be able to attain the
insight knowledge of arising and passing away of mental
and physical phenomena. In other words, he must have
the ability to realise the appearance and disappearance of
phenomena.
Now I have explained the fourth insight knowledge of arising
and passing away of mental and physical phenomena. Some of
you have experienced this knowledge very well. Even the severe
pain gives you this knowledge. When you make an attempt to
get into the centre of the pain attentively and energetically, the
mind gradually gets into the centre of the pain. Then the pain
cannot stay still, so it explodes or disintegrates. Some of you
experienced it. Sometimes the pain disperses gradually. Some-
times the pain explodes when your noting mind goes into it.
That means you are realising arising and passing away of feeling
or sensation, vedāna khanda, the aggregate of feeling or sensa-
31
tion. Now that you have experienced arising and passing away
of mental states or physical processes or both, you are endowed
with the fifth factor of a meditator. You are sure to attain en-
lightenment if you proceed with your practise intensively.

Now you realise appearance and disappearance of mental

states or physical processes which are observed very clearly. So
you have attained the fourth insight knowledge of arising and
passing away of nāma and rūpa, udayabbaya-ñana.

on October , 1992.)
When a meditator is endowed with these five factors (firm

faith, healthiness, straightforwardness, strenuous effort and in-
sight knowledge of arising and passing away of phenomena) he
is sure to attain path knowledge and fruition knowledge if he
proceeds with his intensive practise.
Bhaṅga-Ñana
Knowledge of Dissolution
When his knowledge of arising and passing away of mental
and physical phenomena becomes clear and mature, whatever
is noted is realised as impermanent, arising and passing away.
When he notes any pain, stiffening, itching or aching, he sees
the appearance and disappearance of painful sensation one af-
ter another very clearly. Sometimes he sees it as the appear-
ance and disappearance of waves of unpleasant sensation one
after another. When he notes the rising and falling movements,
he sees many broken movements of rising and falling processes
very clearly, arising and passing away one after another. Later
32
on he comes to see very swift appearance and disappearance of
the object which is noted.
Eventually the meditator rarely sees the arising or appear-
ing. Most of the time he sees the disappearance, passing away
or dissolution more than appearance or arising.
So he feels that all mental states and physical processes are
very instantly passing away, very instantly vanishing. Some-
times he feels very swift disappearance, dissolution of the ob-
ject which is noticed. Then he could hardly see the appearance
of the object. Most of the time he sees very swift disappearance
and vanishing of the object.
In this stage of knowledge mostly you do not see the form of
the hand or the form of the body. All forms are lost. You have
lost the sense of the form of the body—the hand, the leg, and so
on. What you are realising is just disappearance, dissolution and
the very swift vanishing of phenomena. Sometimes you feel that
you are unconscious for a second or two, and lose your mindful-
ness. Both object and subject are very swiftly disappearing. Oc-
casionally you experience the subconscious mind. You may see
the subconscious mind in between the conscious minds. When
the concentration is good enough, you are able to see very swift
disappearance of the process of consciousness.
This is the insight knowledge of dissolution, bhaṅga-ñana.
But a meditator does not easily get over this insight knowl-
edge because he needs to see the dissolution of mental and phys-
ical phenomena very well; so he stays in this stage of insight
knowledge for some time. It is very good as there is no painful
sensation, no itching and no aching. Although you sit for a very
long time you have no tendency to get up. You can sit for three or
four hours very easily and comfortably, seeing successive disap-
pearance and dissolution of all mental and physical phenomena
which are observed. Occasionally you lose your sense of your
bodily form. What you are realising is just disappearance and
dissolution of mental and physical phenomena.
33
Bhaya-Ñana
Knowledge of Fearfulness
Gradually you feel and realise that constant dissolution of men-

tal and physical phenomena are fearful. Whenever you observe
any mental state or physical process, what you see is just dis-
appearing, dissolution, passing away very swiftly. So you come
to feel that these things are very fearful. There is nothing that
lasts even a moment or a second. All phenomena, compounded
things, saṅkhāra, are subject to dissolution, ever passing away, so
they are fearful. Sometimes a meditator feels fear, but he does
not know what he fears, but actually his mind sees the dissolu-
tion and the disappearance of the mental and physical phenom-
ena. When the meditator’s insight knowledge is very clear and
sharp he realises that these mental and physical phenomena are
ever passing away, dissolving, and that they are fearful. This in-
sight knowledge is called knowledge of fearfulness, bhaya-ñana.
This fear is different from the fear you have when you see a
tiger or a lion. When you see a tiger, you have aversion to it and
fear arises out of aversion. That fear is dosā. Dosā is akusalā, an
unwholesome mental state. But this fear in vipassanā (insight) is
not like dosā. Though the meditator takes all mental and physical
phenomena as fearful, he does not have any aversion to them.
He just perceives fear, that’s all. This fear is not dosā. It is not
akusalā. It is kusalā, a kind of insight knowledge that realises the
mental and physical phenomena as just fearful.
34
Adinava-Ñana
Knowledge of Misery
When you proceed with your intensive practise, distractions are

very few. Thoughts are very few. Even though it arises, you ob-
serve it, it disappears very instantly. Sometimes you come to
know the thought about to arise. Then when you observe it, it
does not arise at all. In this way your concentration becomes
deeper and deeper.
Then you are disgusted with the fearful mental and physical
phenomena which are ever disappearing, ever vanishing when
they are noticed. As you are disgusted with it you do not feel
delight in them which are instantly arising and passing away.
You feel miserable about these mental formations and physical
processes. This is the insight knowledge of misery. You are not
happy with your meditational experience even though you do
not have much distractions or thoughts. Most of the time the
concentration is good enough but you are not happy with your
meditational experience. You are in a depressed mood, reluctant
to do something as if you were disinterested in meditational ex-
perience, but actually you take interest in it though your facial
expression is gloomy.
Sometimes you think your meditation has gone down; some-

times you think it is hopeless to go on with your practise. If you
observe whatever you feel very attentively, it is not very difficult
to get over it. You can pass over it easily when you observe the
situation you are presently in.
35
Nibbida-Ñana—Knowledge of Disgust and
Muccitukamyata-Ñana—Knowledge of Desire
for Deliverance
Then you feel bored about the formations, also about your life
and the world. You cannot find any place where you can live
happily and comfortably. Sometimes you feel you should go
out of the meditation retreat and run away. Sometimes you
want to throw yourself into the sea or a ravine because you
do not find anything satisfactory in the world. Sometimes in
spite of good concentration you have a tendency to get up after
thirty minute’s sitting. You do not have any painful sensation
or aching. Concentration is good, meditation is good, but you
have the desire to get up because you feel sitting meditation is
unsatisfactory.
Sometimes a meditator feels boredom without rhyme or rea-
son and wants to go back home. So he goes to his room and packs
his things and comes to his meditation teacher to ask for permis-
sion to go back. When the teacher says, “Yes, you can go back.
Please wait one more day, just observe what you feel”. Because
the teacher is respected and beloved, he obeys the teacher and
says, “Yes, venerable Sir, I’ll stay one more day”. Then he con-
tinues the practise, observing what he feels: “Boring, boring”,
“unhappy, unhappy” and so on. Only one night passes. The next
day the teacher calls him, “Are you going home today?”—“I won’t
go back. Now my meditation is very good” he says. That stage of
insight knowledge is very tricky. It is called nibbida-ñana and also
muccitukamyata-ñana. Two stages which are very tricky—nibbida-
ñana, knowledge of disgust and muccitakamyata-ñana, knowledge
of desire for deliverance.
When you proceed with the practise, you experience various
physical discomforts such as pain, aching and stiffening. You
were patient with them in the earlier stages of insight knowl-
36
edge, say the first, second and third stage of insight and observed
them.
Now you have this pain, you notice it, but you have a ten-
dency to change your postures very often with no patience at
all. You want to get up, but actually you do not get up or change
the position. You proceed with the practise. When the teacher
explains and instructs you to observe what you are experienc-
ing, you do it very well and pass over this insight knowledge of
desire for deliverance.
Patisankha-Ñana
Knowledge of Re-observation
As the meditator wants to get rid of these mental and physical
phenomena which are ever arising and passing away, attentively
noticing, he strives his best to notice whatever object arises. The
more he puts forth effort in his practise, the deeper his con-
centration becomes. The deeper his concentration becomes, the
more severe painful sensation he experiences. This is the tenth
stage of insight knowledge. But he is not reluctant to observe it,
because he knows that unless he observes it, he will not be able
to get over this stage of insight. Sometimes he feels the painful
sensation very intense and severe. But he is not reluctant, he
strives his best, observing it. Then, it disappears instantly. So,
he experiences more deeply the three characteristics of imper-
manence, suffering and non-self. This is the insight knowledge
of re-observation, patisankha-ñana.
Sankharupekkha-Ñana
Knowledge of Equanimity
Later on the meditator passes beyond the tenth stage. All painful
sensations are gone. He does not experience any discomfort. He
37
feels tranquil and peaceful. Concentration becomes deep and
stable. But he does not feel happy any longer. He realises ev-
ery object arising and passing away. What he experiences is the
arising and passing away of the object which is observed all the
time. The mind is concentrated on it. In this stage of insight
knowledge, even though he sends his mind out to another ob-
ject which he likes most, the mind does not go out to the ob-
ject and it becomes elastic. This is the eleventh stage of insight
knowledge. Because of deep concentration, insight is penetrat-
ing, sharp and clear. Whatever object he observes, he sees its
appearance and disappearance. There is no object which is not
realised as appearance and disappearance by the noting mind.
Every object that is noted is seen as appearing and disappearing.
Also his noting becomes stable. He feels comfortable, tranquil
and serene but he is neither happy nor unhappy about forma-
tions.
In this stage he may experience this knowledge for about five

to ten days, sometimes one month. But it is very near to the
goal. I think it is natural for meditators to enjoy such a good
stage of insight knowledge before they reach the goal. Some
meditators stay in this stage for even one and a half months.
This is the insight knowledge of equanimity about formations,
sankharupekkha-ñana, the eleventh stage of vipassanā-ñana.
In this stage, he has to observe more attentively and ener-

getically so that he will not stay there for a long time. If he ob-
serves the object normally and steadily, his meditation will get
stuck in this stage for one or two months. So he should observe
more attentively and energetically, then he comes to experience
very swift arising and passing away of mentality and physicality
which are observed.
38
Anuloma-Ñana
Knowledge of Adaptation
Then he experiences the insight knowledge of adaptation,
anuloma-ñana. This knowledge is in conformity with the pre-
vious insight knowledge and the following insight and enlight-
enments, so it is called insight knowledge of adaptation. In
this stage of insight the meditator experiences very smooth and
rapid appearance and disappearance of nāma and rūpa most of
the time.
Gotrabhu-Ñana
The Insight Knowledge of Maturity
Immediately after it has been experienced, the noticing mind
first of all gets into the cessation of compounded things,
saṅkhāra, for a conscious moment. This is the insight knowledge
of maturity, gotrabhu-ñana.
Now the meditator reaches the border. The border be-
tween ordinary ones (puthujjana) and Noble Ones (Ariyapuggala).
This borderline ñana is called insight knowledge of maturity,
gothrabhu-ñana. When he stands on the border, it is sure that he
will go forward. Since he wants to go forward he is striving along
this very difficult and very long course of practise. As soon as he
makes an effort, he will get into the other province, the province
of the Noble Ones, Ariyapuggala.
Maggā-Ñana—Path Knowledge and

Phāla-Ñana—Fruition Knowledge
After maturity knowledge has passed away, maggā-ñana and
phāla-ñana arise in the same state of the cessation of all forma-
tions, realising the Four Noble Truths.
39
Paccavekkhana-Ñana
Knowledge of Reviewing
After gotrabhu-ñana the meditator attains path knowledge,
maggā-ñana, and fruition knowledge, phāla-ñana. After that he
attains the knowledge of reviewing, paccavekkhana-ñana, which
reviews what he has experienced in his meditative practise.
Patipadañanadassana- and
Ñanadassana-Visuddhi
From the fourth ñana, insight knowledge of arising and pass-
ing away, up to the insight knowledge of maturity, all of these
insights are known as purification of knowledge and vision of
the course of the practise, patipadañanadassana visuddhi. When
you have reached the first path knowledge, this is purification
of knowledge and vision, ñanadassana visuddhi.
Seven Stages of Purification (Satta-Visuddhi)

There are seven stages of purification we have to go through un-
til we have attained our goal. The first, purification of sila, or
moral conduct; the second, purification of mind; the third, pu-
rification of view; the fourth, purification by overcoming doubt;
the fifth, purification of knowledge and vision of what is path
and not path; the sixth, purification of knowledge and vision of
the course of practise and the seventh, purification of knowledge
and vision, maggā-ñana.
Path knowledge (maggā-ñana) and fruition knowledge (phāla-

ñana), are supra-mundane knowledges or supra-mundane wis-
dom (lokuttarañana). The other thirteen stages of knowledge are
40
mundane knowledge or mundane wisdom (lokiyañana). If a med-
itator has enough effort and enough time, he can attain maggā-
ñana and phāla-ñana.
Nowadays, the world is full of mental defilements, kilesas,
such as lobha, dosā, moha. So, it’s not easy to attain supra-
mundane knowledge, lokuttarañana, within seven or ten days or
a month. Only if a meditator has enough time, say, one month,
three months or one year, and puts forth enough effort in the
practise, he may be able to attain supra-mundane wisdom, path
and fruition knowledge (lokuttarañana).
Eradication of Defilements
If a meditator has attained at least sotāpatti-maggā-ñana, the low-

est stage of the enlightenment, he uproots sakaya-dit.t.hi (the
wrong view of a person, a being, a self or a soul) and vicikiccha
(sceptical doubt about the Triple Gem). Also, he can uproot sil-
abbataparamasa dit.t.hi, the wrong view that rites and rituals can
lead him to the cessation of suffering—Nibbāna. Some people
hold that these rites and ritual can lead a person to Nibbāna—
the cessation of suffering. Such an idea is called silabbatapara-
masa dit.t.hi, the wrong view of rites and rituals.
A meditator who has attained sotāpatti-maggā-ñana, the first
of path knowledges, will never kill any beings; he’ll never take
what is not given by the owner; he always refrain from all sexual
misconduct such as adultery; he abstains from telling lies all the
time and he never takes any intoxicants. These five precepts are
spontaneously observed by the sotāpanna-ariyapuggala. So they
are called ariyakantasila. That is why a sotāpanna will never be
reborn in the four woeful states when he has died.
41
Some Important Points
Cula-Sotāpanna
Some people mistakenly hold the view that sotāpanna are of two
kinds—one is senior sotāpanna, the other is junior sotāpanna. Be-
cause in visuddhimagga and other commentaries it is mentioned
that a meditator who has attained paccaya-pariggahañana, the
second stage of the insight knowledge, is a cula-sotāpanna. The
word cula in some cases, refers to “junior” or “small”, that’s
why some people take “cula-sotapanna” as a “junior sotāpanna”
or “small sotāpanna”. Of course, in this case, in the word cula-
sotāpanna, “cula” does not mean “junior” or “small”. The mean-
ing of “cula” in the word cula-sotāpanna means “similar to a
sotāpanna”. A sotapannapuggala will never be reborn in the four
apaya worlds (the four woeful states); in the same way one has
attained paccaya-pariggaha-ñana, the insight knowledge of con-
ditionality, will not be reborn in any of the four apaya worlds
in the next existence. That’s why the person who has attained
paccaya-pariggaha ñana is called cula-sotāpanna. The meaning is
“a person who is similar to a sotāpanna”.
Observing Daily Activities is very Important

When a meditator’s insight becomes more and more powerful,
more and more penetrating, he experiences the higher stages of
insight knowledge. Sometimes he may be able to attain enlight-
enment, too, by observing daily activities attentively, precisely.
In this case, we should mention the story of Venerable
Ananda and his attainment of the final enlightenment, arahatta
maggā and phāla ñana.
The Venerable Ananda was practising walking meditation
very mindfully at night, observing each movement of the feet
very well. Then, after walking meditation, he went to his room,
observing each step in more and more detail. He was mindful of
all his actions and movements when he opened the door, when
42
he pulled the door, when he pushed the door and so on. Until he
has settled on his bed, he was mindful of all actions and move-
ments attentively and precisely.
While he was sitting down on the bed, he was mindful of the
movements of sitting down and the touching sensation of the
bed. Before he started his sitting meditation, he wanted to take
a rest for a while by lying down on the bed for relaxation. He
then started to lie down towards the pillow, being mindful of all
movements very attentively, making mental note as “lying down
... lying down ... lying down ...” Before his head touched the
pillow, while his two feet were just lifted from the ground, he
attained three higher stages of enlightenment, sakadagamimag-
gañana, anagamimaggañana and arahattamaggañana. Then he at-
tained Arahantship, the final stage of enlightenment before his
head touched the pillow.
He attained Arahantship, not while standing, sitting, walk-
ing or lying. His attainment of Arahantship was out of all the
four postures. What I want to point out is that the Venera-
ble Ananda, the pious attendant of the Buddha, attained Ara-
hantship by being aware of all actions and movements in the
daily activities.
In the same way a famous Bhikkhuni, Patacara Theri, also at-
tained Arahantship by being aware of daily activities attentively.
She was practising walking meditation very mindfully during
the night. She attained deep concentration and clear insight into
the movements of the feet. Then she wanted to sit in her room.
She went to her room by being aware of all actions and move-
ments in the daily activities. When she sat on her bed, she was
also aware of the sitting down movements, touching sensation
and so on. In the room there was an oil lamp with a flame. She
wanted to extinguish the flame so that she could save the oil and
could sit in the dark with deep concentration. She picked up a
piece of bamboo stick and gradually stretched her arm towards
the oil lamp, observing each movement of stretching. When the
hand reached near the flame, she pressed the wick with the piece
43
of the stick into the oil, noting each movement of the pressing.
At the moment when the wick had sunk into the oil completely
and the flame was extinguished, she attained Arahantship, up-
rooting all the kilesas, mental defilements.
In this way a meditator can attain Arahantship if he takes
awareness of daily activities seriously and strives his best to have
continuity of mindfulness by being constantly aware of each ac-
tion and movement very well.
Attentive and detailed awareness of daily activities is very
important because it can help the meditator to attain any stage
of enlightenment—path and fruition knowledge. In the teaching
of the Buddha, the practise of vipassanā meditation is likened to
the rubbing of two pieces of wood or bamboo. In the ancient
time, people in the forest had to rub two pieces of bamboo or
wood against each other constantly and continuously without a
break to have fire. Heat is generated on the piece of bamboo af-
ter some time. Gradually the heat is increasing and the bamboo
becomes hotter and hotter. If he stops rubbing, then the heat
becomes cold. If he rubs again, he begins to get the heat again.
If he stops again, the heat becomes cold again He does not get
the fire because he does not continuously rub the pieces.
If he rubs the pieces of bamboo continuously and constantly
without a break, the heat grows and grows and eventually it be-
comes a flame; then he gets fire.
That is why the teachers said, “The Yogi should be constantly
and continuously mindful of whatever arises in his body and
mind as it really is”. Mindfulness must be constant and con-
tinuous so that it becomes sharper and more powerful. Then
it makes concentration deeper. When concentration becomes
deeper, there arises the insight which penetrates into the true
nature of mental and physical phenomena, nāma and rūpa.
After the meditator is mindful of any mental and physical
processes that arise for about fifteen or twenty minutes, he takes
rest for about five minutes without being mindful of any physical
and mental phenomena. Then again, he picks up his vı̄riya and
44
is aware of some movements which arise. In this way he prac-
tises meditation off and on. He is not able to have continuous
and constant mindfulness and his concentration also cannot be
deep enough. He will not have the insight knowledge that re-
alises the true nature of mental and physical phenomena. He
cannot remove the wrong view of a person, a being, a self or a
soul, sakaya-dit.t.hi and atta-dit.t.hi.
If a meditator rightly understands the value of continuous
mindfulness and deep concentration, he will observe all actions
and movements in sitting, walking and daily activities. Then his
mindfulness becomes continuous and constant. His concentra-
tion becomes deeper and deeper. He is like a person who rubs
the two pieces of wood constantly and continuously without a
break. Eventually, insight arises. He realises the true nature of
mental and physical phenomena and he is hopeful to attain the
cessation of suffering, Nibbāna.
So, the awareness of daily activities is so very important that
the Buddha taught us sampajanna pabba, the chapter on clear
comprehension, in Mahasatipatthana Sutta to rightly under-
stand the value of daily activities. The meditator should strive
to have continuous and constant mindfulness by being mindful
of all activities for the whole day, realise all mental and physical
phenomena and attain the cessation of suffering, Nibbāna.

on March 10, 2005.)
45
46
Vipassanā Meditation
Guidelines
Preface
This collection of “sayings” by Chanmyay Sayadaw is from his
teachings given during the 1983 retreat he led at the Malaysian
Buddhist Meditation Centre in Penang. They were originally
compiled by Venerable Sujiva, partly from evening Dhamma
talks, but mainly from the daily interviews with the meditators
at the retreat.
As the context of these “sayings” was mostly the interview
situation between the teacher and the individual student, it
would therefore be most useful to read them as if they were per-
sonal instruction and advice from the meditation master.
The original (1983) booklet was revised by Venerable Pan-
navaro for the benefit of meditators who took part in Chanmyay
Sayadaw’s 1989 vipassanā meditation retreats in Australia.
It was revised again by Bhikkhu Pesala in 1999, and reprinted
by U Rewata, U Khemissara and U Nyanaramsi of Chanmyay
Yeiktha for free distribution.
47
The Practise
Vipassanā—or insight meditation—is, above all, an experiential
practise, based on the systematic and balanced development of a
precise and focused awareness. By observing one’s moment-to-
moment mind-body processes from a place of investigative at-
tention, insight into the true nature of life and experience arises.
Through the wisdom acquired by practising insight meditation
one is able to live more freely and relate to the world around
with less clinging, fear and confusion. Thus one’s life becomes
increasingly directed by consideration, compassion and clarity.
Mental Noting
• Mental noting is a technique of directing the attention to

the mind-body phenomena in order to understand their
true nature correctly.
• The guiding principle in vipassanā practise is to observe
whatever arises at the moment of its occurrence—by not-
ing the present, one lives in the present.
• Note attentively and precisely. Superficial noting may
make the mind more distracted. When concentration is
weak, the tendency to skip over things can be checked by
using the device of “labelling”. Labelling is not meditation
and so it is not really necessary, but it is helpful in the be-
ginning. It helps the noting mind to concentrate on the
object deeply and precisely. Do persist with the labelling
until mindfulness becomes very attentive and sharp, con-
centration deep, and insight penetrating naturally. Then
you may drop it.
• The meditator will get an appreciation of the purpose of
vipassanā meditation by bringing an investigative quality
to the “noting practise”. This exploration can lead to the
discovery of the true nature of the mind-body process.
48
Sitting Meditation
• To prepare for sitting meditation, let body and mind relax

as much as possible. Maintain the body in a well-balanced
posture. Do not change the posture abruptly or unmind-
fully during the sitting. If you are about to move, note the
intention to move before actually moving.
• To give balance to the practise, every sitting should be pre-
ceded by an hour of walking meditation.
• In the changeover from walking to sitting practise, or vice
versa, be careful to keep your mindfulness and concentra-
tion continuous.
• The starting point in the sitting practise is to establish the
attention on the sensations of the abdomen caused by the
rising and falling movement. This is done by synchroniz-
ing the mental noting or labelling of the movement with
the actual experience of those sensation.
• As the movement of the abdomen becomes steady and
clear, increase the number of notings. If the movements
are complicated, note them in a general way.
• If there is a gap between the rising and falling move-
ment of the abdomen, insert the noting of “sitting” and/or
“touching” (noting “sitting” is awareness of the character-
istic of support of the wind element).
• Do not disturb the natural breathing by taking sharp or
deep breaths. This will make you tired. The breathing
should be just normal.
• When secondary objects predominate, such as sounds,
thoughts, sensations, etc., note “hearing, hearing”,
“thinking, thinking”, “feeling, feeling” and so on. At first,
it is not easy to note such a variety of objects, but with
increased mindfulness one is able to do so. When the sec-
ondary objects have passed, one goes back to the noting of
the primary object, i.e. the rising and falling movement of
the abdomen.
49
• Although one is taught to begin with watching the rising
and falling movement of the abdomen, one must not get
attached to it. For it is not the only object, but one of the
many varieties of objects in vipassanā meditation.
• Mindfulness of the movement of the abdomen leads to the
direct experience of the wind element. That is, to its spe-
cific characteristics of motion, vibration and support. It is
then that one can rightly know the real nature of the wind
element, thereby destroying the false view of self.
Walking Meditation
• Take the walking meditation seriously. By merely doing
the walking meditation alone, it is possible to attain the
highest enlightenment (Arahantship).
• Begin this practise by bringing your attention to the feet.
Then note the steps part by part as you follow the move-
ment with sharp attention, mentally noting “right, left” as
you make the steps while walking.
• Keep the eyes half-closed and fixed on the ground about 6
feet ahead of you. Avoid looking at the feet during walking,
or you will become distracted by it.
• Do not let the head bend too low because this will very
quickly cause strain and tension in your posture.
• The objects to be noted are increased gradually. That is,
the number of parts of the step observed is gradually in-
creased. At the beginning of a walking meditation period,
note one part only for about 10 minutes: “left, right” and
so on. Then note your walking in 3 parts, “lifting, pushing,
dropping”, etc. Finally, increase the noting to, “intending,
lifting, pushing, dropping, touching, pressing”.
• Please consider this: The mind is sure to wander off quite
a few times during a walking period of one hour. So do
not look around here and there during walking medita-
tion. You have had, and will have, many more years to look
50
around. If you do it during the retreat, you cannot attain
deep concentration. The wandering eye is a difficult prob-
lem for the meditator. So notice the desire to look around
until it has disappeared.
• For the practise to be effective, at least 6 hours of walking
and 6 hours of sitting meditation with 6 hours of observing
general activities each day is recommended.
Mindfulness of Daily Activities

• Awareness of daily activities is the very life of a meditator.
Once one fails to observe an activity, one loses one’s life, as
it were. That is, one ceases to be a meditator, being devoid
of mindfulness, concentration and wisdom.
• The faculty of mindfulness becomes powerful by constant
and uninterrupted awareness of every activity throughout
the day’s practise.
• Constant mindfulness gives rise to deep concentration,
and it is only through deep concentration that one can re-
alise the intrinsic nature of mental and physical phenom-
ena. This then leads one to the cessation of suffering.
• Failing to note daily activities creates wide gaps in mind-
fulness. Continuity of noting is needed to carry the aware-
ness forward from one moment to the next. With this kind
of practise there are many new things to discover every
day.
• During retreat, all you need to do is to be mindful. There
is no need to hurry. The Venerable Mahasi Sayadaw com-
pared a vipassanā meditator to a weak invalid, who by ne-
cessity moves about very slowly.
• Doing things very slowly helps to make the mind concen-
trated. If you want the meditation to develop, you must
get accustomed to slowing down.
• When a fan is turning fast, you cannot see it as it really is,
but when it is turning slowly, then you can see it as it really
51
is. Likewise you need to slow down significantly to see the
mental and physical processes as they really are.
• When you are surrounded by people who are doing things
in a hurry, be oblivious of your surroundings. Instead,
note your own mental and physical activities energeti-
cally. Talking is a great danger to the progress of insight.
A five minute talk can wreck a meditator’s concentration
for the whole day.
Pain and Patience
• Pain is the friend of the meditator. Do not evade it. It can

lead you to Nibbāna.
• Pain does not have to inform you of its coming. It may
not disappear, but if it does, you may cry over it, for your
friend has gone away.
• Pain is observed not to make it go away, but to realise its
true nature.
• Pain is the key to the door of Nibbāna.
• When concentration is good, pain is not a problem. It is a
natural process. If you observe it attentively, the mind will
be absorbed in it, and discover its true nature.
• When pain comes, note it directly. Ignore it only if it be-
comes overpoweringly persistent. It can be overcome by
deep concentration brought about by continuous mindful-
ness.
• If intense pain arises during walking meditation, stop oc-
casionally and observe it.
• Be patient with anything and everything that stimulates
your mind.
• Patience leads to Nibbāna—impatience leads to hell.
52
Noting Mental States
• When you are noting mental or emotional states, do it

quickly, energetically and precisely so that the noting
mind is continuous and powerful. Then thinking stops by
itself.
• Unless you can note the wandering thoughts, you are al-
ready defeated when attempting to concentrate the mind.
If your mind is inclined to wander, it indicates that you are
not really noting thoughts energetically enough. The ac-
quired ability to do this is indispensable.
• If you are aware of the contents of thoughts, they will tend
to go on. If you are aware of the thought itself, thinking
will cease.
• Do not be attached to thinking and theory. Meditation is
beyond time and space. So do not be caught up with think-
ing and theory. Insight will arise with deep concentration,
but logical and philosophical thinking comes with shallow
concentration.
• Drowsiness can be overcome by putting in more effort.
Labelling activities vigorously is helpful. Note sleepiness
energetically. If you accept laziness, you will go on half-
asleep.
• Actually, the energy to note is always there. The trouble is
that you are reluctant to do it. The mental attitude is very
important. So, do not be pessimistic, if you are optimistic,
you offer yourself an opportunity. Then there is satisfac-
tion in every situation and there will be less distraction.
• A human being has a great variety of abilities and the
strength to do many things. If you want to develop this
meditation to its ultimate goal of liberation, you have to
put a determined effort into the practise. If you put in this
all-out effort, you will achieve the final liberation from ha-
bitual clinging, fear, confusion and all kinds of suffering.
53
Guidance for Interviews
• All meditators report daily to the meditation teacher.
They report on what they have noted and experienced
during that day’s practise. The teacher will suggest any
corrections, give further instructions and try to inspire
the meditator onto further progress.
During interviews try to describe:
– what was noticed of the rising and falling movement
– feelings/sensations
– imagination/ideas
– mindfulness of daily activities
Describe each of these in detail. Try to be concise and to
the point.
• During the interview do not pause to wait for remarks
from the teacher. Only after you have reported all your
experiences will any remarks be made.
• Please listen carefully to all the instructions from the
teacher and follow them diligently. If there is any doubt,
please ask the teacher.
• When asked a question, answer it directly. Please do not
speak about something else.
• Report all experiences even if they seem unimportant to
you.
• Many meditators find it helpful to make short written
notes immediately after each meditation session. But one
should not try to make mental notes while meditating, be-
cause this will disturb concentration.
54
About the author
The venerable Chanmyay Sayadaw U Janakābhivam . sa, born 24

July 1928, is a Theravada Buddhist monk from Myanmar.
He was born in Pyinma village, Taungdwingyi Township,
British Burma, on Tuesday, 24 July 1928. His parents were U
Phyu Min and Daw Shwe Yee. He started to study the Buddhist
scriptures at the age of fifteen as a novice monk. He received
the higher upasampada ordination in 1947 and continued ad-
vanced studies of Buddhist scriptures. He practised Vipassana
meditation under the instruction of the most Venerable Ma-
hasi Sayadaw from 1953 to 1954. He was then invited by the
State Buddha Sasana Organization to be an editor of the Bud-
dhist scriptures in Pali for reciting Buddhist scriptures at the
Sixth Buddhist Council in Myanmar.
Starting from 1957, the Venerable Sayadaw spent six years in
Colombo, Sri Lanka, where he continued his studies of English,
Sanskrit, Hindi and Sinhalese languages. He returned to Myan-
mar in June 1963. At the invitation of the state Buddha Sasana
Organisation, he took up residence at Kaba-Aye where he edited
the publications of Pali Texts.
In 1967, he was appointed by the Venerable Mahasi Sayadaw
as a meditation teacher at Mahasi Sasana Yeiktha, Yangon. In
1977 Sayadaw Ashin Janakabhivamsa took up residence at Chan-
myay Yeiktha Meditation Center which was donated to him by
some devotees and became the abbot of the center. He has been
since then well known as Chanmyay Sayadaw.
55
In 1979 - 1980 Chanmyay Sayadaw accompanied the Most
Venerable Mahasi Sayadaw’s Dhamma Mission to Europe and the
U.S.A. He has undertaken many Dhamma missions to countries
in Asia, Europe, and the United States. As recently as July 2015,
at the age of 87, he travelled to the UK, Ireland, and Canada giv-
ing Dhamma Talks.
56

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Parable of the Log

Miscellaneous Topics Canberra Talks

The Four Noble Truths 1

Vipassanā Meditation Guidelines 47

About the author 55

Three Kinds of Dukkha

The first is dukkha dukkha.

Dukkha dukkha is a very common suffering. A few examples

Samudayasacca: The Truth of the Cause of

Nirodhasacca: The Truth of the Cessation of

Then, how can one do this? To rightly understand mental

If one is able to develop this awareness, gradually the mind-

When that insight realises the true nature of mental and

That’s why mindfulness of whatever arises in our body and

samma dit.t.hi—right understanding

Sadhu! Sadhu! Sadhu!

C.I.M.C., July 11, 2004

In sitting meditation, a meditator observes the rising move-

Because this meditator realises the nature of cause and ef-

(From a Dhamma Talk at Dhammodaya, Nakorn Pathom, Thailand,

When a meditator puts more effort in the practise, observing the

(From a Dhamma Talk at Blue Mountains, Sydney, Australia,

When you are able to comprehend all the three characteris-

(From a Dhamma Talk at Blue Mountain, Sydney, Australia, on

(From a Dhamma Talk at Blue Mountains, Sydney, Australia,

The Buddha teaches us that there are five factors (padhaniyanga)

(From a Dhamma Talk at Blue Mountains, Sydney, Australia,

Now you realise appearance and disappearance of mental

(From a Dhamma Talk at Blue Mountains, Sydney, Australia,

When a meditator is endowed with these five factors (firm

Gradually you feel and realise that constant dissolution of men-

When you proceed with your intensive practise, distractions are

Sometimes you think your meditation has gone down; some-

In this stage he may experience this knowledge for about five

In this stage, he has to observe more attentively and ener-

Maggā-Ñana—Path Knowledge and

Seven Stages of Purification (Satta-Visuddhi)

Path knowledge (maggā-ñana) and fruition knowledge (phāla-

If a meditator has attained at least sotāpatti-maggā-ñana, the low-

Observing Daily Activities is very Important

(From a Dhamma Talk at Dhammodaya, Nakorn Pathom, Thailand,

• Mental noting is a technique of directing the attention to

• To prepare for sitting meditation, let body and mind relax

Mindfulness of Daily Activities

Pain and Patience

• Pain is the friend of the meditator. Do not evade it. It can

• When you are noting mental or emotional states, do it

The venerable Chanmyay Sayadaw U Janakābhivam . sa, born 24

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