Buddhist Meditation

and its For� Subjects

by
The Venerable Mahāsi Sayādaw

Translated by
U Pe Thin
Buddhist Meditation
and its For� Subjects
The Venerable Mahāsi Sayādaw
of Burma

ṬHATU SADD
Ṭ H
TI

AM
AṂ

MO
CIR
BU

D
CI

DA N
S ĀSA NA C O U

Buddha Sāsana Council Press

Edited by
Bhikkhu Pesala
September 2018
 Contents
Editor’s Foreword.........................................................................iv
Translator’s Preface.......................................................................iv
The Purpose of Meditation..................................................................1
Two Types of Meditation.....................................................................2
A Brief Description of Tranquilli� Meditation....................................3
The Earth Device............................................................................4
The Ten Impurities.........................................................................6
The Four Divine Abidings..............................................................7
Contemplation of In-breathing and Out-breathing.......................7
A Brief Description of Insight Meditation...........................................9
The Direct Practice of Insight.......................................................14
The Development of Insight Knowledge.....................................15
The Corruptions of Insight...........................................................17
 Editor’s Foreword
I have put the Pāḷi terms in parenthesis to make this book easier to read
for those unfamiliar with Buddhist terminology. Technical terms are often
difficult to �anslate satisfactorily, so it is best to retain the Pāḷi.
Hyperlinks have been added for the stages of insight to the Sayādaw’s
book, “The Progress of Insight,” published by the Buddhist Publication
Socie�.
For a more detailed �eatment, readers should refer to Chapter III of the
Path of Purification, on Taking a Meditation Subject, in the section on the
enumeration of the meditation subjects on page 104.

Bhikkhu Pesala
September 2018

Translator’s Preface
Throughout the whole world there is now a widespread interest and keen
enthusiasm in the practice of Buddhist Meditation, but the proper knowledge
of its practice in accordance with the actual teaching of the Buddha is still
lacking. The majori� of the general intelligent public has only a vague idea
of the real purpose of undertaking the practice of meditation, the correct
method of practice, the benefits derived there�om and other essential features.
For the sake of clear understanding and appreciation, and at the earnest
request of the Union Buddha Sāsana Council, the Venerable Mahāsi Sayādaw,
Bhaddanta Sobhana Aggamahāpaṇḍita, has been kind enough to write a
short �eatise ‘Buddhist Meditation and its For� Subjects’ giving concise
information of the fundamentals.
It is �anslated into English as desired by the Mahāsi Sayādaw.
U Pe Thin (Translator), Mahāsi Yogi
December 1957

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

1
 Two Types of Meditation
There are two �pes of meditation:–
1. Tranquilli� Meditation (Samatha-kammaṭṭhāna), and
2. Insight Meditation (Vipassanā-kammaṭṭhāna).
1. The practice of �anquilli� meditation will develop the eight mundane
attainments ( lokiya-samāpatti) consisting of the four fine-material absorptions
(rūpa-jhāna) and the four immaterial absorptions (arūpa-jhāna). Repeated
exercise of these jhānic states will bring forth the following:–
a) Psychic Powers (iddhividha-abhiññā) — The power to become many �om
being one, and �om being many to become one again. The power to pass
through walls and mountains, just as if through the air. The power to walk on
water without sinking, as if on the earth. The power to dive into the earth and
rise up again, just as if in the water. The power to float cross-legged through
the air, like a bird. The power to touch the sun and moon with the hand.
b) The Divine Ear (dibbasota-abhiññā) — The abili� to hear sounds both
heavenly and human, far and near.
c) Mind-reading (cetopariya-abhiññā) — The abili� to know the thoughts
of others.
d) Recollection of previous lives (pubbenivāsa-abhiññā) — The abili� to
recollect the incidents of one’s past existences.
e) The Divine Eye (dibbacakkhu-abhiññā) — The abili� to see all material
forms and colours, whether far off or near, whether great or small.
Yet the possession of these a𝚛ibutes will not bring �eedom �om the ills
of life:– old age, death, etc. On death with the jhānic states remaining fully
intact, a person may be born in the Brahma realm where the life-span lasts
for one world-cycle or two, four, eight etc., as the case may be. At the end of
his life-span he will die and be reborn either in the celestial or human world,
where he, just as others, suffers the ills of life of old age, death, etc. Often,
owing to unfavourable circumstances, he may be reborn in one of the four
lower worlds and live in utmost suffering and misery. It is therefore evident
that the practice of �anquilli� meditation alone will not be a guarantee of
absolute �eedom �om the ills of life.
2. Through the practice of insight meditation one is able to realise nibbāna
and thereby win absolute �eedom �om the ills of life.
Insight meditation is subdivided into (a) One who takes up the basic
exercise of �anquilli� to realise nibbāna (samatha-yānika), and (b) One who
directly carries out the direct practice of insight without the basic exercise
of �anquilli� to realise nibbāna (suddha-vipassanā-yānika).

2
 A Brief Description of Tranquilli� Meditation
There are for� subjects of meditation,1 any one of which may be taken
up as a basic exercise of �anquilli� for carrying out the practice of insight.
They are:–
1. Ten contemplation devices (kasiṇa),
2. Ten impurities (asubha),
3. Ten reflections (anussati),
4. Four divine abidings (brahmavihāra),
5. Four immaterial absorptions (arūpa-jhāna),
6. One reflection on the loathsomeness of food (āhāre-paṭikūlasaññā),
7. One analysis of the four elements (catudhātuvavatthānaṃ).

The Ten Devices

1. The earth device (pathavī kasiṇa),
2. The water device (āpo kasiṇa),
3. The fire device (tejo kasiṇa),
4. The air device (vāyo kasiṇa),
5. The dark-blue device (nīla kasiṇa),
6. The yellow device (pīta kasiṇa),
7. The blood-red device (lohita kasiṇa),
8. The white device (odāta kasiṇa),
9. The light device (āloka kasiṇa), and
10. The bounded space device (paricchinnākāsa kasiṇa).

The Ten Impurities

1. A bloated corpse (uddhumātakaṃ),
2. A black and blue discoloured corpse (vinīlakaṃ),
3. A festering corpse (vipubbakaṃ),
4. A corpse cut in the middle (vicchiddakaṃ),
5. A gnawed corpse (vikkhāyitakaṃ),
6. A scattered corpse (vikkhittakaṃ),
7. A hacked and scattered corpse (hatavikkhittakaṃ),
8. A bleeding corpse (lohitakaṃ),
9. A worm-infested corpse (puḷuvakaṃ), and
10. A skeleton (aṭṭhikaṃ).

1 Vism.110., Path of Purification p.104 ff.

3
4 Buddhist Meditation and its For� Subjects

The Ten Reflections

1. Reflection on the a𝚛ibutes of the Buddha (Buddhānussati),
2. Reflection on the a𝚛ibutes of the Dhamma (Dhammānussati),
3. Reflection on the a𝚛ibutes of the Saṅgha (Saṅghānussati),
4. Reflection on one’s own virtue (sīlānussati),
5. Reflection on one’s own liberali� (cāgānussati),
6. Reflection on one’s own possession of the a𝚛ibutes of confidence
(saddhā), virtue (sīla), learning (suta), liberali� (cāga), and wisdom
(paññā), which lead to rebirth as celestial beings, (devatānussati),
7. Reflection on nibbāna (upasamānussati),
8. Contemplation of the inevitabili� of death (maraṇānussati),
9. Contemplation on the thir�-two parts of the body, such as: head-hair,
body-hair, nails, teeth, skin, etc., (kāyagatāsati), and
10. Contemplation of in-breathing and out-breathing (ānāpānassati).

The Four Divine Abidings

1. Loving-kindness (mettā),
2. Compassion (karuṇā),
3. Al�uistic joy in the attainments of others (muditā),
4. Perfect equanimi� (upekkhā).
“... one resides with a mind full of loving-kindness pervading first one
direction, then the second, then the third, then the fourth; just so above, below
and all around; and everywhere identi�ing himself with all, he pervades the
whole world with a mind full of loving-kindness, with a mind wide, developed,
unbounded, �ee �om hate and ill-will ... with a mind full of compassion .. of
al�uistic joy ... and of equanimi�....” (M.i.438, Jīvaka Sutta).

The Four Immaterial Absorptions

1. Contemplation of the realm of the infini� of space (ākāsānañcāyatana),
2. Contemplation of the realm of the infini� of consciousness
(viññāṇañcāyatana),
3. Contemplation of the realm of nothingness (ākiñcaññāyatana), and
4. Contemplation of the realm of neither-perception-nor-non-perception
(nevasaññānāsaññāyatana).

The Earth Device

A person who, of the for� subjects of meditation, chooses the earth device
(pathavī-kasiṇa) as the subject of contemplation, should look at a spot of earth
 The Earth Device 5
on the ground or at a round earth-device and contemplate, saying mentally
‘pathavī, pathavī, pathavī’ or ‘earth, earth, earth.’ After repeated contemplation
for some time the vivid image of the earth-device will appear in the mind as
if it were seen by the eye. This appearance of a mental image is called the
acquired image (uggaha-nimitta). As soon as this image becomes fixed and
steady in the mind one can go to any place and take up a posture of either
sitting, walking, standing or lying down. One should then continue to
contemplate on the ‘uggaha-nimitta’ by saying mentally, ‘pathavī, pathavī’ or
‘earth, earth.’ During the time of this contemplation it may happen that the
mind does not remain fixed on its object, but often wanders to other objects:–
1. The mind often thinks of desirable objects. This is the hindrance of
sensual desire ( kāmacchanda-nīvaraṇa).
2. The mind often dwells on thoughts of despair and anger. This is the
hindrance of ill-will (vyāpāda-nīvaraṇa).
3. There is slackness in contemplation and the mind is often dull and
unclear. This is the hindrance of sloth and torpor (thīnamiddha-nīvaraṇa).
4. The mind is often unsteady and restless, or the mind is often worried
on recollecting past misdeeds in speech and body. This is the hindrance of
restlessness and worry (uddhacca-kukkucca-nīvaraṇa).
5. The mind often dwells on thoughts about whether the contemplation
which is being undertaken is the right method, whether it can bring beneficial
results, or whether there is any hope of achieving any good results. This is
the hindrance of sceptical doubt (vicikicchā-nīvaraṇa).
These five hindrances should be cut off as soon as they occur and the mind
should be brought back at once to the acquired image, which should be
contemplated again as ‘earth, earth.’ If one loses the acquired image, one
should go back to where the original earth-device was kept and contemplate
again ‘earth, earth,’ looking at the device until the acquired image is regained.
Then one should return and proceed with the contemplation in any posture
of sitting, standing, lying down, or walking.
When thus repeatedly contemplating the acquired image for a long time,
the image assumes a very brilliant and crystalline appearance unlike the
original. This is called the counterpart image (paṭibhāga-nimitta). All that time
the mind is �ee �om the hindrances. It stays as directed on the counterpart
image. This state of mind is called ‘neighbourhood concen�ation’ (upacāra-
samādhi). Now, by continually fixing the mind with this neighbourhood
concen�ation on the counterpart image the mind reaches a state as if it sinks
into the object and remains fixed in it. This state of fixedness and steadiness
6 Buddhist Meditation and its For� Subjects
of mind is called ‘attainment concen�ation’ (appanā-samādhi). There are four
stages of attainment concen�ation: a) the first jhāna, b) the second jhāna, c) the
third jhāna, and d) the fourth jhāna.
a) In the first jhāna five distinct constituents are present:–
1. Initial application (vitakka),
2. Sustained application (vicāra),
3. Rapture (pīti),
4. Bliss (sukha), and
5. One-pointedness (ekaggatā).
b) One who has already attained the first jhāna, seeing unsatisfactoriness
in the first two constituents of initial and sustained application, proceeds
with the contemplation to overcome them and succeeds in attaining the
second jhāna where the three distinct constituents of rapture, bliss, and
one-pointedness are present.
c) Again, seeing unsatisfactoriness in rapture, one proceeds with the
contemplation to overcome it and succeeds in attaining the third jhāna where
the two distinct constituents of bliss and one-pointedness are present.
d) Further, seeing unsatisfactoriness in bliss, one proceeds with the
contemplation to overcome it and succeeds in attaining the fourth jhāna where
the two distinct constituents of equanimi� and one-pointedness are present.

This is the brief description of the contemplation of the earth device and
the development of the four jhānas. The same applies to the remaining devices.

The Ten Impurities

In the case of a person who, of the for� subjects of meditation, chooses
the impurities as the subject of contemplation, one should look at a bloated
corpse, or a discoloured corpse, etc., and contemplate by saying mentally
‘bloated corpse, bloated corpse,’ ‘discoloured corpse, discoloured corpse,’
etc. One should then carry out the contemplation in the same manner as in
the case of the earth device. The only difference is that the contemplation of
these impurities will lead only the first jhāna.
The contemplation of the thir�-two parts of the body ( kāyagatāsati) will
also lead to the first jhāna. The eight reflections (anussati) consisting of the
subjects of Recollection of the A𝚛ibutes of the Buddha to Contemplation of
the inevitabili� of death, reflection on the loathsomeness of food, and analysis
of the four elements will lead to neighbourhood-concen�ation.
 Contemplation of In-breathing and Out-breathing 7

The Four Divine Abidings

The three Divine Abidings of loving-kindness, compassion, and al�uistic
joy will lead to the stages of three lower jhānas, while those who have, through
the contemplation of any of these three, already attained the stage of third
jhāna, will also attain the fourth jhāna by carrying out the contemplation of
the fourth Divine Abiding of Equanimi�.
Those who have, through the contemplation of the ten devices, attained
the stage of four material absorptions (rūpa-jhāna), will attain the respective
stages of four immaterial absorptions (arūpa-jhāna) by carrying out in serial
order the contemplation of the four immaterial subjects.

Contemplation of In-breathing and Out-breathing

One who chooses contemplation of in-breathing and out-breathing
(ānāpānassati) as the subject of contemplation should retire to a quiet place
and seat himself cross-legged (or in any convenient posture that enables him
to sit for a long time), with body erect, and then keep his mind fixed on the
aperture of the nose. He will then come to know distinctly the feeling of
touch at the tip of the nose or at the edge of the upper lip, which is caused
by the constant flow of breathing in and out. This flow should be watched
at the point of touch and contemplated by saying mentally, ‘coming, going,’
‘coming, going,’ on every act of in-breathing and out-breathing respectively.
The mind should not go along with the flow either on its inward or outward
journey, but it should remain focused on the point of touch.
During this contemplation there will be many hindrances with which the
mind wanders. These hindrances should not be followed any longer, but
attention should be brought back to the point of touch and contemplation
carried on as ‘coming, going,’ ‘coming, going.’
By this means of continually watching the point of touch and carrying on
the contemplation:–
1. The long in-breathing and out-breathing are clearly noticed when they
are long.
2. The short in-breathing and out-breathing are clearly noticed when
they are short.
3. Each course of soft in-breathing and out-breathing with its beginning,
middle, and end is clearly noticed �om its touching the tip of the nose
to where it leaves the nose, and
4. The gradual change �om the s�ong to the gentle form of in-breathing
and out-breathing is clearly noticed.
8 Buddhist Meditation and its For� Subjects
As the in-breathing and out-breathing becomes more and more gentle it
appears that it has vanished altogether. In such cases, time is generally wasted
by �ying to look for the objects of in-breathing and out-breathing, by �ying
to investigate the cause of vanishing, and finally by remaining idle without
carrying on the contemplation. There is, however, no need to waste time: if the
mind is fixed attentively either on the tip of the nose or the upper lip, the gentle
flow of in and out-breathing will reappear and will be distinctly perceptible.
By thus proceeding with the continued contemplation of in and out-
breathing it will be visualised in some peculiar forms or shapes. The following
are those mentioned in the Visuddhimagga:–
“To some the in-breathing and out-breathing appears like a star
or a cluster of gems or a cluster of pearls, to others with a rough
touch like that of a cotton stalk or a peg made of heartwood, to
others like a long braided s�ing or a wreath of flowers of a puff
of smoke, to others like a s�etched-out cobweb or a film of cloud
or a lotus flower or a chariot wheel or the moon’s disk or the
sun’s disk…”It is said that the varie� in the forms or objects is
due to the differences in perception (saññā) of the individuals.
This peculiar form of objects is the counterpart image. The
concen�ation which is then developed with the counterpart
image is called neighbourhood concen�ation. On continuing
the contemplation with the aid of neighbourhood concen�ation
then the stage of attainment concen�ation (appanā-samādhi) of
the four rūpa-jhānas is developed.
This is the brief description of the preliminary practice of �anquilli� by
a ’samatha-yānika’ who chooses �anquilli� meditation as the basis for
realising nibbāna.
Those who desire to practise Vipassanā should, in the first place, be
equipped with a knowledge, either in brief or in detail, of the facts that living
beings consist of two constituents of materiali� (rūpa) and mentali� (nāma),
that the body and mind are formed due to cause and effect and that, as they
are in a constant state of flux, they are impermanent (anicca), unsatisfactory
(dukkha), and devoid of self (atta).
A person with the proper knowledge mentioned above should, in the first
place, induce the jhāna which he has already attained and then contemplate
on it. He should then proceed by contemplating continuously the sensations
such as seeing, hearing, smelling, tasting, touching, thinking, etc., as they
 A Brief Description of Insight Meditation 9
occur clearly at any of the six sense-doors. If he feels exhausted by having
to carry on continually the contemplation of these varied objects (pakiṇṇaka-
saṅkhārā), he should again induce the jhāna by making s�ong determination
that the jhāna may remain for 15 or 30 minutes. When the jhāna passes away
he should then immediately contemplate on that jhāna and afterwards
proceed by contemplating continuously the sensations as they occur at any
of the six sense-doors. This alternate procedure of inducing jhāna and then
proceeding with the contemplation of sensations at the six sense-doors should
be carried out repeatedly. When the Vipassanā-samādhi is sufficiently s�ong
he will be able to carry on the contemplation continuously day and night
without feeling any s�ain.
At this stage it is distinctly perceived as a matter of course at every moment
of contemplation that the body and mind are two separate things which are
joined together. It is also perceived that the object and the mind which directly
knows the object rise and pass away at the very moment of the contemplation.
It is therefore understood that “they are clearly proved to be impermanent.”
that “they are ill without any pleasant qualities or reliabili�,” and that “they
are merely a process of arising and passing away of phenomena that do not
consist of enduring enti� or soul (atta).”
With the full development of the factual knowledge of impermanence,
unsatisfactoriness, and not-self, the insight of the path and its �uition arises
and he or she realises nibbāna.
This is the description in brief of the practice by way of ‘samatha-yānika’
for the purpose of realising nibbāna.

A Brief Description of Insight Meditation

With the proper knowledge mentioned above one who desires to practise
‘Vipassanā’ should retire to a quiet place and seat himself cross-legged or in
any convenient manner that enables him to sit for a long time, with body
erect, and then contemplate by fixing his attention on the physical and mental
phenomena which are known as the aggregates of attachment (upādānak-
khandhā), and which are distinctly arising in his body. These phenomena
should be continuously contemplated on every occasion of their arising.
The aggregates of attachment are those which are distinctly perceived at
every moment of seeing, hearing, smelling, tasting, touching, and thinking
of ideas.
At the moment of seeing, both the visual object and the eye, where seeing
takes place are perceived. These two things are of the material group. They
10 Buddhist Meditation and its For� Subjects
are neither pleasant nor a person. Yet those who do not contemplate the very
moment of their occurrence do not understand that they pass away
immediately and are not permanent; that they are originating and passing
away relentlessly and are therefore unsatisfactory; that they are neither a
self nor a person, but are not-self in that they are subject to cause and effect
in arising and passing away. Because the material group forms the objects
of wrong view and attachment they are called the material aggregate of
attachment (rūpupādānakkhandha).
Eye-consciousness (cakkhu-viññāṇa), feeling (vedanā), perception (saññā)
of visual object, and exertion to see visual objects or mental activities
(saṅkhārā) are also distinctly perceived at the moment of seeing. They are
merely of the mental group. They are neither pleasant, nor self, nor a person.
Yet those who do not notice each and every arising of these phenomena, do
not understand that they are impermanent, unsatisfactory, and not-self. They
therefore consider these mental elements to be pleasant and are attached to
them. They egotistically consider, “I am seeing,” “I am feeling,” “I am
perceiving,” “I am looking intently,” and they are attached to them. These
are the very reasons why those mental groups are respectively called
‘viññāṇupādānakkhandha,’ ‘vedanupādānakkhandha,’ ‘saññupādānakkhandha’
and ‘saṅkhārupādānakkhandha.’ This is how the five aggregates of attachment
(upādānakkhandhā) are distinctly perceived at the very moment of seeing the
visual object through the eye.
Similarly, the five aggregates are perceived distinctly at the very moment
of hearing the sound through the ear, smelling the odour through the nose,
knowing the taste through the tongue, feeling of the tactile sensations through
the body and knowing the mental objects through the mind-base. However,
in the case of mental objects, there may be both material and mental elements.
Though the material and mental phenomena are arising distinctly at each
of the moments of seeing, hearing etc., in their respective spheres, it is not
possible for a beginner to contemplate them in the serial order of their arising
�om the very start of the practice of insight meditation. The practice is started
with the contemplation of the most outstanding objects present in the body.
It is just as in schools, where simple lessons are generally taught at the
beginning of one’s studies.
Of the two phenomena of mind and matter, the material phenomena,
being more outstanding, should be chosen as the primary object of contem-
plation for insight meditation. Again, of the various classes of material
phenomena, the bodily contact ( bhūtarūpa) — which is more outstanding
 A Brief Description of Insight Meditation 11
than the objects of sense-doors (upādārūpa) of seeing, hearing, smelling, and
tasting — should be taken up as the primary objects of contemplation at the
beginning of the practice.
Therefore, to notice the particular outstanding bodily-contact, attention
should be fixed on the sitting posture of the body and the continuous
contemplation carried out by making a mental note as ‘sitting, sitting.’ While
thus engaged in contemplation the distinct feeling of bodily contact on the
buttocks or legs or any part of the body will be noticed. This particular feeling
of bodily contact should be taken up as an additional object jointly with
‘sitting’ and continually contemplated as ‘touching, sitting.’ If this manner
of contemplation is, however, found to be difficult to begin with, then the
attention should be fixed at the contact of the in and out-breathing and
contemplation carried out there as ‘touching, touching.’ If it is still found to
be difficult to carry out this contemplation of ‘touching’ then the attention
should be fixed on the bodily motion of the abdomen caused by rising
(expanding) and falling (con�acting) due to the flow of in and out-breathing.
This is an illus�ation to show the manner of contemplation. Firstly,
attention should be fixed on the abdomen. Then it will be felt that the
abdomen is expanding and con�acting — there are always bodily movements
present in the abdomen. If, at the beginning of the practice, the movement
of rising and falling is not clear by the mere act of fixing the attention on the
abdomen, one or both hands should be placed on the abdomen. Suspension
of breath, and quick or deep breathing should not be done. The natural course
of normal breathing should be maintained. As the abdomen is felt rising it
should be contemplated by saying mentally ‘rising.’
Attention should be fixed on the gradual rising step by step of the abdomen
�om start to finish. As the abdomen is felt falling, it should be contemplated
as ‘falling.’ Attention should be fixed on the gradual falling step by step of
the abdomen �om start to finish.
For particular attention it may be mentioned here that the words ‘rising’
and ‘falling’ should not be repeated by mouth, but they should be repeated
mentally. In fact, words are not of real importance. To know the actual
movements of the abdomen and the bodily motion present therein is of real
importance. However, if the contemplation is carried on by the simple act
of mental observation without the act of repeating the words mentally, the
contemplation will be casual and ineffective and with many drawbacks such
as that the attention fails to reach closely enough to the object to which it is
directed, that the objects are not clearly distinguished and perceived
12 Buddhist Meditation and its For� Subjects
separately and that the necessary energy deteriorates. Hence it is directed
that contemplation should be carried out by repeating mentally the necessary
words on the respective objects.
While being occupied with the contemplation as ‘rising, falling’ there may
be many occasions when the mind is found wandering to other objects. These
wandering mental states should be contemplated as they arise.
For Illus�ation: If it is found that the mind wanders to objects other than
those to which it is directed, it should be contemplated as ‘wandering,’ if the mind
intends to do something it should be contemplated as ‘intending,’ if it is reflecting
it should be contemplated as ‘reflecting.’ In the case of wanting something it
should be contemplated as ‘wanting;’ in the case of being pleased or angry or
disappointed, it should be contemplated as ‘pleased,’ ‘angry,’ or ‘disappointed,’
respectively, and in the case of feeling lazy or happy it should be contemplated
as ‘lazy’ or ‘happy’ as the case may be. The contemplation should be carried out
repeatedly until these wavering mental states cease. Then the contemplation
should revert to the rising and falling of the abdomen and carried on continually.
If any disagreeable sensations such as being tired in limbs or feeling hot
or feeling painful etc., arise in the body, attention should be fixed on the spot
of the sensation and contemplation carried on as ‘tired, tired,’ ‘hot, hot,’ or
‘painful, painful,’ as the case may be. On the ceasing of the disagreeable
sensations the contemplation of ‘rising, falling’ should be reverted to.
However, when the painful sensations are so acute that they are
unbearable, then the posture of the body and the position of hands and legs
have to be changed to ease the situation. In this case of changing, also,
attention should be fixed on the outstanding major movements of the body
and limbs and contemplation carried on as ‘bending,’ ‘s�etching,’ ‘swaying,’
‘moving,’ ‘raising,’ ‘putting down’ etc., in the successive order of the changing
process. When the change is completed then the contemplation of ‘rising,
falling’ should be reverted to.
At times when anything is being looked at it should be contemplated as
‘looking, seeing.’ If anything is seen without being looked at, it should be
contemplated as ‘seeing, seeing.’ When one happens to be listening to something
it should be contemplated as ‘listening, hearing.’ If anything is heard without
being listened to, it should be contemplated as ‘hearing, hearing.’ If a reflecting
thought follows then it should be contemplated as ‘reflecting, reflecting.’ Then
the contemplation of the original objects should be reverted to.
In the case of changing �om the sitting posture to that of standing and
changing to the lying posture, contemplation should be carried out by fixing
 A Brief Description of Insight Meditation 13
the attention on every outstanding major movement of the body and limbs
in the successive order of the changing process.
In the case of walking, contemplation should be carried out by fixing the
attention on the moving of each step �om the moment of lifting the foot up
to the moment of putting it down and by making a mental note as ‘walking,
walking’ or ‘moving forward, moving forward’ or ‘lifting, moving forward,
putting down.’
In summary it may be mentioned that the contemplation should be
carried out on all actions of body and limbs such as bending, s�etching,
raising, moving etc., to perceive them in their �ue form as they occur. The
contemplation should be carried out on all physical sensations and mental
feelings to know their �ue nature as they arise. The contemplation should
be carried out on all thoughts, ideas, reflections, etc., to know their �ue
nature as they arise. If there are no outstanding objects of specific nature to
be contemplated while remaining quietly in the sitting or lying posture,
contemplation should be carried out by always fixing the attention on any
of the bodily contacts. Ins�uctions are, therefore, given here to use the rising
and falling movements of the abdomen — which are easy to explain and
easy to contemplate — as the primary and main objects of contemplation.
However, there are two other cases of contemplation already mentioned
above, namely (i) the contemplation of sitting and touching, and (ii) the
contemplation of the touch of in and out-breathing, either of which may be
chosen, if so desired, as the primary and main objects in the contemplation.
On achieving the high state of contemplation where it is possible to
contemplate on any objects as they arise, there is no need at all to go back to
the primary and main objects. Contemplation should be carried out on every
moment of seeing, hearing, smelling, tasting, knowing the bodily contacts,
thinking, ideas etc., in the order of their arising.
The disciple who has developed, by this means of continuous contempla-
tion, s�ong enough concen�ation and insight will personally perceive a
rising and passing away of the mind many times in a second. However, a
disciple who has just begun the practice will not be able to perceive such a
quick succession. It is just like the case of a person, who at the beginning of
study, cannot read as fast and well as one who has already advanced in
studies. Nevertheless, a disciple should endeavour to perceive the rising and
passing away of the mental states not less than once in every second in the
beginning of the practice.
This is the basic summary of the practice of insight meditation.
14 Buddhist Meditation and its For� Subjects

The Direct Practice of Insight

In spite of his endeavour to carry on the contemplation as mentioned
above, the disciple will either fail or forget to observe many of the bodily
actions and mental activities at the beginning of the practice. As pointed out
in the section on �anquilli� meditation there will be many hindrances
(nīvaraṇa), which cause the mind to wander to other objects. In the case of
tranquilli� meditation there is no particular need to contemplate the
wandering mental states, but they should be cut off and the original object
contemplated continuously, while in the case of insight meditation the
contemplation should be carried out on these wandering mental states also.
After contemplating like this, the contemplation should revert to the original
objects of ‘rising, falling.’ This is one of the points on which the procedure
for �anquilli� meditation differs �om that for insight meditation as far as
dispelling the hindrances is concerned.
In the case of �anquilli� meditation one has to contemplate continuously
on the original object to make one’s mind fixed on that object only. It is not
necessary to observe any other mental or physical phenomena. So it is not
necessary to contemplate on such hindrances as wandering mental states,
which arise occasionally. It is only necessary to dispel them as they arise.
In insight meditation, however, all physical and mental phenomena that
occur at the six sense-doors have to be observed. So if and when such
hindrances as the mind contemplating something other than the original
object of contemplation or the mind entertaining greed, covetousness, etc.,
they also have to be contemplated. If they are not contemplated, the wrong
view and attachment that they are permanent, pleasant, and self will arise.
Merely disregarding them is not enough as in the case of �anquilli�. The
aim of insight will be accomplished only if one contemplates them to know
their real nature and characteristics and to be detached �om them.
When the wandering mental state is contemplated repeatedly in this
manner for a long time there will hardly be any wandering. As soon as it
wanders to other objects the mental state is immediately noticed and
contemplated, and then it ceases to wander any longer. In some cases it will
be found that contemplation is being carried on without interruption because
the mental state is recognised as soon as it begins to arise.
At this level of contemplation it is found that the mind that is contemplat-
ing, and its object always come together closely and fixedly. This fixedness
of the mind on its object is momentary concen�ation of insight (vipassanā-
khaṇika-samādhi).
 The Development of Insight Knowledge 15
The mind is now �ee �om sensual lust and other hindrances and is
therefore on the same level as neighbourhood-concen�ation mentioned in
the section on �anquilli�. As the mind is no longer mixed up with any
hindrances that cause the mind to wander, but is purely composed of
contemplation, it is called puri� of mind (citta visuddhi).

The Development of Insight Knowledge

Then the physical phenomena such as rising, falling, bending, s�etching
etc., which are being contemplated, are perceived at every moment of
contemplation in separate forms without being mixed up with the mind
contemplating them or with other material phenomena. The mental
phenomena, such as contemplating, thinking, seeing, hearing etc., are also
perceived at every moment of contemplating in separate states without being
mixed up with either material phenomena or other mental phenomena. At
every moment of breathing, the body and the mind that knows the body are
perceived distinctly and separately as two. The distinguishing knowledge
of physical and mental phenomena as two separate processes is analytical
knowledge of body and mind (nāma-rūpa-pariccheda-ñāṇa).
On having developed this insight for a good number of times in the course
of continuous contemplation, there arises a clear understanding that there
are only mind and corporeali�. The body has no facul� of knowing rising,
falling, bending, moving, etc., whereas the mind has the facul� of contem-
plating, thinking, seeing, hearing, etc. Apart �om these two factors there is
no self. This understanding is called puri� of view (diṭṭhi visuddhi).
On proceeding further with the contemplation it is perceived that the
material and mental phenomena are arising in the body as effects of their
respective causes.
For illus�ation: The disciple perceives the fact that because of the mind
intending to bend or s�etch or move or change the posture, there arise the
actions of bending, s�etching, moving or changing; because of the
fluctuation in temperature, there are always changes in the physical
condition either by being cold or hot; and because of the partaking of food
there always arises new physical energy. Again, he or she perceives the
fact that, because there are present eye and visual object, ear and sound,
etc., there arise seeing, hearing, etc., and because of attention being directed,
the mind reaches its object. Again, he perceives the fact that, because of
the presence of ignorance or delusion, which views life as beautiful and
happy, and of craving, all kinds of deeds are thought of and done, and
16 Buddhist Meditation and its For� Subjects
because of the attachment to those deeds that have been done, there arise,
in successive series, new moments of consciousness. Again, he or she
perceives that death is nothing but the passing away of the last in the
successive series of this kind of consciousness, and birth is the arising of
a new consciousness in the successive series of this kind, dependent on a
new corporeal formation. This distinguishing knowledge of the dependent
origination of cause and effect is knowledge by discerning conditionali�
(paccaya-pariggaha-ñāṇa).
On understanding the fact of dependent origination he or she will come
to the conclusion that “life in the past was a formation of materiali� and
mentali�, which were dependent on their respective causes and that there
will be a similar process of life in the future.”This puri� of view is called
puri� by overcoming doubt ( kaṅkhāvitaraṇa visuddhi).
Before developing the right knowledge of the fact that “life consists of
body and mind dependent on their respective causes.”there were many
sceptical doubts whether there was ‘I’ in the past, whether ‘I’ come into
existence only in the present or whether ‘I’ will continue to exist in the future
by holding the view that the formation of body and mind are atta or self.
Now these sceptical doubts cannot arise as they have been overcome.
On proceeding further with the contemplation it is perceived that the
physical and mental phenomena are arising and passing away at every
moment of contemplation. This is knowledge by comprehension of imper-
manence (anicca-sammasana-ñāṇa).
On perceiving the fact that the physical and mental phenomena are
constantly arising and passing away) — that they are constantly afflicted by
arising and passing away they are considered to be neither pleasant nor
reliable, but terrible ills. This is knowledge by comprehension of unsatisfac-
toriness (dukkha-sammasana-ñāṇa).
On perceiving the fact that the physical and mental phenomena do not,
as a rule, follow the dictates of one’s will but are arising and passing away
in accordance with their own nature and relative conditioning, it is realised
that they are not atta or self. This is knowledge by comprehension of non-self
(anatta-sammasana-ñāṇa).
After having reflected on these facts as long as he wishes, the disciple
proceeds with the contemplation without any further reflection. He then
perceives clearly the beginning of every object of his contemplation. He also
perceives clearly the coming to an end of each object of his contemplation
as if it were cut off clearly.
 The Corruptions of Insight 17

The Corruptions of Insight

At this juncture there generally arise many s�ange experiences, such as:–
1. Mental visions of brilliant lights,
2. Rapturous feelings,
3. Calm feelings,
4. Devotional feelings towards the Buddha, Dhamma and Saṅgha,
5. Great energy in carrying out the contemplation,
6. Happiness,
7. The quick and clear perceiving of objects,
8. The capabili� in carrying out mindfulness without missing any object,
9. Automatic contemplation without particular effort,
10. Feeling of subtle pleasure in the contemplation.
The disciple therefore, is so elated that he or she cannot keep silent, but
generally speaks about his or her experiences. He or she often considers that he
or she has already attained enlightenment. This is the initial stage of knowledge
of arising and passing away (udayabbaya-ñāṇa). However, it is a wrong path.
Then the disciple decides that the experiences of seeing mental visions
and other feelings are not the actual attainment of enlightenment, and that
the correct method of contemplation to attain enlightenment is only constant
observation of whatever arises. He or she comes to this decision in accordance
with what he or she has learnt �om the text or in accordance with the
ins�uctions of his or her teachers.
This decision is puri� by knowledge and vision of what is path and
not-path (maggāmagga-ñāṇa-dassana visuddhi).
Having come to this decision and proceeding further with the contempla-
tion, those experiences of seeing mental visions and other feelings gradually
decrease and the perceiving of the objects becomes clearer. The arising and
passing away of material phenomena at each movement in the course of a
single bending or s�etching of the arm of the leg or in the course of a single
step, �agment by �agment, without reaching �om one stage of the movement
to another stage thereof, will then be clearly perceived. This is final or mature
knowledge of arising and passing away. It is flawless as it is �ee �om the
corruptions of insight (upakkilesa).
When this knowledge has gained enough s�ength, the perceiving of the
objects is found to be faster. The ending or vanishing of the objects is more
clearly perceived than their beginning or arising. The objects of contemplation
appear to be vanishing. Forms and shapes of hand, leg, head, body etc., are
no longer perceived. On vanishing of body and mind is perceived at every
18 Buddhist Meditation and its For� Subjects
moment of contemplation. Even the contemplating mind is perceived to be
vanishing along with the object of its contemplation at every moment. This
knowledge of the process of vanishing, in pairs, of the mind and its object
is knowledge of dissolution ( bhaṅga-ñāṇa).
On perceiving the process ever vanishing in pairs of mind and its object
there arises the knowledge realising the dreadful nature of things. This is
awareness of fearfulness ( bhaya-ñāṇa).
Then there arises the knowledge realising the faults and defects of material
and mental phenomena. This is knowledge of misery (ādīnava-ñāṇa).
Then there arises the knowledge realising the una𝚛active and boring
nature of things. This is knowledge of disgust (nibbidā-ñāṇa).
When it is realised that it would be well only if there were no physical and
mental phenomena which are constantly coming into being and passing
away in this manner, there arises the knowledge looking for an escape �om
suffering on account of these phenomena. This is knowledge of desire for
deliverance (muñcitu-kamyatā-ñāṇa).
On further contemplation with special anxie� for an escape there arises
a clear perception of the characteristics of impermanence, unsatisfactoriness,
and not-self with special emphasis on that of unsatisfactoriness. This is
knowledge of re-observation (paṭisaṅkhā-ñāṇa).
When this knowledge of re-observation is mature, contemplation proceeds
automatically without special effort for perception and knowledge. It
proceeds contemplating on objects with equanimi� — just to take notice of
them without digressing into the pleasantness or unpleasantness. This
contemplation is so peaceful and effortless and it proceeds knowing its objects
so automatically that it may extend over one hour, two hours or three hours;
and even though it may last so long, there will not be tiredness or exhaustion.
This perception which arises for a long time realising the real nature of the
objects of contemplation automatically and without going into the pleasant-
ness and unpleasantness thereof is knowledge of equanimi� about forma-
tions (saṅkhārupekkhā-ñāṇa).
Out of this contemplation that proceeds automatically and by its own
momentum realising its objects, there arises knowledge that is specially quick
and active. This knowledge that rises s�aightaway towards a noble path,
which is also known as emergence (vuṭṭhāna), is insight leading to emergence
(vuṭṭhāna-gāminī-vipassanā-ñāṇa).
That special knowledge arises realising that physical and mental phenom-
ena that appear at the six sense-doors at that very moment are impermanent,
 The Corruptions of Insight 19
suffering, and not-self. The last of such knowledges is knowledge of
adaptation (anuloma-ñāṇa), which consists of three impulse moments (javana)
called preparation (parikamma), approach (upacāra), and adaptation (anuloma).
This is the insight knowledge that fits in both with the preceding eight insight
knowledges and the subsequent path knowledge (magga-ñāṇa).
Insights �om the mature stage of arising and passing away to the
knowledge of adaptation are collectively known as puri� by knowledge and
vision of the course of practice (paṭipadā-ñāṇa-dassana-visuddhi).
After the knowledge of adaptation, maturi� knowledge (go�abhu-ñāṇa)
arises, which has nibbāna as it object where the ills and miseries connected
with the physical and mental phenomena cease entirely. This is knowledge
which cuts the lineage of worldlings (puthujjana) and enters the lineage of
the noble ones (ariya).
Then the path knowledge of S�eam-winning (Sotāpatti magga) and the
�uition knowledge (phala ñāṇa) arise, which realise nibbāna. The path
knowledge is called puri� by knowledge and vision (ñāṇa-dassana-visuddhi).
Path and �uition knowledge do not last even for a second. Then there
arises reflection of the particular experiences of the path, its �uition, and
nibbāna. This is knowledge of reviewing (paccavekkhaṇa-ñāṇa).
One who has acquired this knowledge of reviewing according to this
procedure, is a S�eam-winner (Sotāpanna).
The S�eam-winner is �ee �om the following three fetters (saṃyojana):–
1. The wrong view that the aggregates of physical and mental phenomena
are an ego or a self, i.e. personali�-belief (sakkāya-diṭṭhi).
2. Any sceptical doubt (vicikicchā) about the Buddha, Dhamma, Saṅgha,
or the discipline.
3. Belief that methods other than that of cultivating the qualities of the
Eightfold Noble Path and developing insight into the Four Noble Truths will
bring eternal peace, i.e. belief in rites and rituals (sīlabbataparāmāsa).
Furthermore, the observation of the five precepts remains pure and
absolute as a matter of course. For these reasons a S�eam-winner is secure
�om being reborn in the unhappy existences of the four lower worlds,
and will lead a happy life in the human and celestial realms for seven
existences at the most, and during this period will attain Arahantship
and parinibbāna.
When a S�eam-winner carries out the practice of insight to gain the
attainment of �uition (phala-samāpatti), he or she will reach that state and
remain in it for the duration of five or ten minutes, or half an hour, or an
20 Buddhist Meditation and its For� Subjects
hour. When well-�ained in the practice of gaining �uition, he or she will
reach it quickly and remain in it for a whole day, a whole night or longer.
If he or she contemplates the aggregates of attachment in the same way
as already mentioned to realise the higher paths and �uitions, insight
knowledge will develop �om the stage of arising and passing away in the
same serial order as before and on full maturi� he or she will realise nibbāna
with the path and �uition of Once-returning (Sakadāgāmi magga phala), and
will become a Once-returner (Sakadāgāmi). He or she is then �ee �om coarse
sensual craving ( kāma-rāga) and ill-will (paṭigha). He or she will lead a happy
life in the world of human and celestial beings for two existences at the most
and will attain Arahantship and nibbāna during this period.
When a Once-returner carries out the practice of insight to gain the attainment
of �uition he or she will reach that state. When he or she carries out the practice
to realise the higher paths and �uitions, insight knowledge will develop in the
same serial order as before and on full maturi� he or she will realise nibbāna
with the path and �uition of Non-returning (Anāgāmi magga phala) and become
a Non-returner (Anāgāmi). He or she is then totally �ee �om two more fetters:
sensual craving and ill-will. He or she will not be reborn in the sensual world,
but only in the fine material (rūpa-loka) or immaterial realms (arūpa-loka) where
he or she will become an Arahant and realise parinibbāna.
When a Non-returner carries out the practice of insight to gain the
attainment of �uition he or she will reach that state. When he or she carries
out the practice for the higher paths and �uitions, insight knowledge will
develop in the same serial order and on full maturi� he or she will realise
nibbāna with the path of Arahantship and its �uition (Arahatta magga phala)
and become an Arahant.
An Arahant is �ee �om the remaining five fetters:–
1. Craving for fine-material existence (rūpa-rāga),
2. Craving for immaterial existence (arūpa-rāga),
3. Conceit (māna),
4. Restlessness (uddhacca), and
5. Ignorance or delusion (avijjā) together with all defilements ( kilesa). At
the end of the span of the present life he will attain nibbāna. As there is no
more rebirth for him after the parinibbāna he is absolutely �ee �om suffering
the woes of old age, ill-health, death, etc.
It is with a view to this �eedom that the question in the beginning of this
article: “What is the purpose of carrying out the practice of meditation?” has
been given the following answer:–
 The Corruptions of Insight 21
“The practice of meditation is carried out for the purpose of realising
nibbāna and thereby escaping �om the ills of life in the form of old age,
ill-health, death, and so forth.”
Therefore all those who earnestly wish to realise nibbāna and thereby
gain absolute �eedom should carry out the practice of meditation according
to the ins�uctions given here.
May all be able to practice meditation and attain nibbāna.