ânàpànasati

(Mindfulness of Breathing)

Buddhadàsa Bhikkhu

Tr anslated from the Thai Version

By

Bhikkhu Nàgasena

Original Title:
 © Copyright 1976

by

Puran Singh

Published

By

Sublime Life Mission

5/1–2 Adsadang Road,

Bangkok, Thailand.

First Edition 1980

Vol. i, ii, iii

October 2523/1980
 Preface

Several supporters of the Dhammadàna Foundation

have co-operated in their own ways, according to
their capacities and capabilities, in bringing out this
English version of ânàpànasati-bhàvanà. To all of
them, I express my Anumodanà, hearty appreciation,
both personally and on behalf of the Foundation.

The term “ânàpànasati” does not mean, as is gener-

ally interpreted, mindfulness established on in and
out breathing. Actually it means mindfulness estab-
lished on an object all the time with each in and out
breath: Initially one establishes mindfulness on the
breathing itself, then on different kinds of feeling,
different states of mind, then the characteristic of
impermanence… and finally on relinquishment,
which is the ultimate objective of the practice.

The method of practising ânàpànasati, as explained

in the ânàpànasati-sutta of the Majjhima Nikàya, is
complete in itself. One can understand and practise
this method comparatively more easily than the

iv
methods found in other suttas. In comparison, this
particular method is certainly designed more subtly
and thoroughly in line with the four Foundations of
Mindfulness (Satipaññhàna — in the real sense of the
word). As soon as this method of ânàpànasati has
been practised completely with all the sixteen steps
or stages, the four Satipaññhanas are fulfilled in
themselves. These being fulfilled, the seven Factors
of Enlightenment are perfected automatically or
without one’s conscious efforts; and thus Clear-
vision and Deliverance are perfected of their own
accords, in a natural way.

It is hoped that the readers will try to study this

method closely with all its details, practise thor-
oughly and carefully, and achieve satisfactory
results.

Buddhadàsa Indapa¤¤o

Mokkhabalàràma,
Chaiya.
March 20, 2514

v
 Introduction

For the first time in the English language a compre-

hensive manual of Buddhist meditation known as
ânàpànasati (the development of mindfulness of
breathing) is available.

Although this manual is primarily intended for the

benefit of monks, it will greatly assist laymen, too,
who wish to undertake a course of meditation but
who do not have the guidance of a teacher.

Originally published in Thai, this manual is one of

the major works of the Ven. Buddhadàsa Bhikkhu
and delivered in 1959 in the form of a series of lec-
tures to monks of Suanmokkha Monastery, Chaiya,
Thailand.

Ven. Buddhadàsa Bhikkhu, a major voice in the

Buddhist world, is an accepted master of Buddhist
meditation. In constructive positive language, the
manual guides the meditator through the 16 steps
of ânàpànasati. Every difficulty that the meditator is

vi
liable to face as well as the benefits of practice is ex-
amined at length.

All that remains is for the aspirant to the noble path

to get on with the job.

The late Mr. Sathian Bodhinanda, a noted lecturer in

Buddhist studies at Mahamakut University, Bangkok,
regarded the manual as the best of the hundreds of
works of the Ven. Buddhadàsa Bhikkhu.

Innumerable difficulties were faced in the transla-

tion since the structure of the Thai language is
based on feeling with an undercurrent of warm
expression — something difficult to convey in the
English language.

However the translated version has been examined

for clarity on several occasions and the translator
trusts that some difficult passages will not appear
obscure.

The absolute newcomer to meditation may be a little

baffled or overcome by the opening section of the
manual. This should not deter him. He should en-

vii
deavour to follow to the letter the system of practice
as explained by Ven. Buddhadàsa Bhikkhu.

To some degree the rhythm of the Thai version has

been lost in translation leaving as it were a black
and white version of a colour film. This was un-
avoidable.

The translator reiterates again that readers should

use this manual for the express purpose it was
intended — for practice.

Finally, I must express my deep thanks to Upasaka

Virote Siriat of the Sublime Life Mission, who has
borne the burden of the publication of this book.

This volume covers the first four steps or stages of

ânàpànasati, the remaining steps will be published
soon.

Bhikkhu Nàgasena
Wat Benchamabopit
(The Marble Temple)
Bangkok.
March 1, 2514/1971

viii
 Foreword

The Venerable Bhikkhu Nàgasena has asked me to

write a short foreword to his English translation of
this worthy book.

To my mind, the practice of ânàpànasati (Mind-

fulness of Breathing), apart from being a way of
Buddhist meditation, is a very helpful and neces-
sary means of building strength of mind and body to
face the difficulties and problems of a working life in
this confused modern world of ours.

I have practised this method of meditation for years,

and feel that it is really worthy of the endeavours of
all. Briefly, the practice of ânàpànasati helps me to
work well and to win in all the confrontations I face;
it is really for the lay-man — the simple man-in-the-
street.

The author of this treatise is no less a personage than

the Most Venerable Buddhadàsa Bhikkhu, a great
thinker of the east, whom I respect as my teacher.

ix
The translator is a well-known scholar and has done
an admirable job. I hope that this book will be read,
known, and practised widely around the world.

In this way it will contribute to world Peace.

Professor Sanya Dharmasakti

President, Buddhist Association of Thailand.

President, Privy Council of H. M. The King of Thailand.
Former Prime Minister of Thailand.
Vice President, World Fellowship of Buddhists.

Bangkok, April 21, 1976.

x
 Contents

Preface ............................................................. iv
Introduction ................................................ vi
Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ix
Contents ......................................................... xi
Chapter i
Preliminaries . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14

Chapter ii
Environment ................................................ 49

Chapter iii
Theoretical Background . . . . . . . . . . . . . . . . . . . . 75

Chapter iv
ânàpànasati : Stages i To iv ............ 103

Stage i ........................................................... 104

Stage ii . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 117

Stage iii ......................................................... 120

Stage iv . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131

xi
Chapter v
Eight Steps To Absorption .............. 140

Chapter vi
Obstacles To Absorption . . . . . . . . . . . . . . . . . . 165

Chapter vii
Hindr ances & Jhàna Factors . . . . . . . . . 193

Chapter viii
Progress Towards Absorption ..... 216

Chapter ix
Attainment Of Absorption . . . . . . . . . . . . . . . . 261

Chapter x
The Four Absorptions . . . . . . . . . . . . . . . . . . . . . . . . . 289

Chapter xi
Five Kinds Of Mastery . . . . . . . . . . . . . . . . . . . . . . . 304

Chapter xii
Summary Of Stages i To iv . . . . . . . . . . . . . . . 318

xii
Chapter xiii
The Second Tetr ad . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 321

Stage v . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 322

Chapter xiv
Stage vi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 423

Stage vii ....................................................... 432

Stage vii . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 445

Chapter xv
The Third Tetr ad . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 454

Stage ix ......................................................... 454

Stage x . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 466

Stage xi ........................................................ 478

Stage xii . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 495

Chapter xvi
The Fourth Tetr ad ............................... 524

Stage xiii . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 528

xiii
 Chapter i

Preliminaries

Let it be said from the beginning: a strict moral dis-

cipline must be kept to make progress in meditation.

Moral discipline can be summed up under four

headings:

(1) Restraint in accordance with the Disciplinary

Code (pàñimokkha) and the additional minor
rules;

(2) Restraint of the senses, that is, not reacting,

neither liking nor disliking, when there is
contact between any of the six sense organs
(eye, ear, nose, tongue, body, and mind) and
its object (form, sound, and so on);

(3) Purity of livelihood, which means earning

one’s living in a way beyond reproach;

14
(4) Morality with regard to the Four Requisites,
which means making use of the Four Requi-
sites (clothing, food, dwelling, and medicine)
with mindfulness and wise discrimination.

Although this account of morality under four head-

ings is not found until well after the Buddha’s time,
it is not out of keeping with the spirit of his teaching
and can well be made use of as a guide to practice.
The meditator should grasp the spirit of moral disci-
pline. Though the monk cannot memorize all the
major rules of the Pàñimokkha, let alone the details
of the various minor rules, if he grasps the spirit of
the moral practice and keeps to it, he is very well
established in morality. Herein lies the significance
of the moral practice.

The essence of the ascetic discipline consists in con-

tentment with the means of supporting life, that is,
the Four Requisites, and unlimited endurance in
practising. Here is an illustration of contentment
with respect to food:

Food is to be got in simple way, which for a bhikkhu

means going out to receive alms. On his alms-round

15
the bhikkhu must not select houses where he ex-
pects to get better food, but must go from house to
house without missing any. He should eat from one
vessel only, take food only once a day, not eat food
received after he has begun eating, and so on. But
he should not take into account only the rules of
conduct actually prescribed. Any mode of conduct
that results in less trouble and involvement and
conduces to progress in the practice ought to be
adopted.

As to clothing, the bhikkhu is advised to make his

robes out of cloth that is of no use to others, which
means collecting discarded cloth and making what
are called Rag-Robes. In addition to his usual three
robes a bhikkhu is allowed one other piece of cloth
for bathing during the rainy season. If he lacks this
bathing cloth, he may bathe without it — an example
of contentment with regard to clothing.

As to dwelling, a bhikkhu is supposed to live in a for-

est, in the open air, at the foot of a tree, in a grave-
yard, or if need be — as, for instance, during the
rainy season — in any other place offered. Here the
ascetic discipline consists in not owning any dwell-

16
ing whatsoever, in being content with whatever is
available, and in enduring all kinds of weather. As
in the matter of food and clothing, the essential
point is this: The meditator should adopt any mode
of conduct, prescribed or not, that is conducive to
success in the practice.

With regard to medicine no specific mode of conduct

is laid down, for the simple reason that medicine
does not arouse covetousness or greed. After all, no-
one normally takes medicine unnecessarily—though
in this modern age this is no longer so true. There
are now available “medicines” such as cosmetics
which are consumed quite unnecessarily, just for
the sake of fashion. Others which are genuinely for
curing ailments are on sale in great variety to suit
individual taste. The meditator should use only the
type of medicine genuinely needed. He must be cir-
cumspect and contented as regards the use of medi-
cine, as befits a person practising Dhamma.

There is another special kind of ascetic discipline

(the last of the traditional thirteen) which is espe-
cially designed to render the meditator “adaman-
tine,” to strengthen his endurance. Its immediate

17
object is avoidance of the pleasure of sleep. The
meditator is advised at times not to lie down to sleep
at all. Here moderation must most definitely be
observed.

From this outline it is clear that the ascetic disci-

pline has been added to that of morality in order to
strengthen both mind —and body, a function which
is, of course, beyond the range of morality alone.
Nevertheless ascetic discipline and morality must go
hand in hand as the foundation for meditation.
Meditation, morality, and ascetic discipline are in
fact inseparable. The moral and ascetic disciplines
are to be regarded as a practice of the most general
kind, to be applied at all times as the essence of
Right Living. Having summed them up briefly, we
shall now deal with the practices specifically related
to the development of concentration (samàdhi-
bhàvanà).

We discuss first of all the so-called Preliminaries

(pubbabhàga). These Preliminaries are things to be
done before actually beginning the meditation prac-
tice. Though a later addition quite unknown in the
days of the Buddha, the Preliminaries represent a

18
widely and faithfully practised tradition, and are
considered of some importance. The fact that they
are a later addition does not mean that they are of
no use. The meditator must recognize the Prelimi-
naries as a part of the practice, though he must take
care not to become blindly attached to them as so
many people do these days. Certain of the practices
contained in the Preliminaries are so strictly fol-
lowed nowadays in some centres that to dispense
with them would be unthinkable. We shall now dis-
cuss the Preliminaries one by one.

(1) Paying respects to the bhikkhu-in-charge of

the training centre: In the days of the Buddha
bhikkhu-in-charge of training centres did not exist;
and training centres in the modern sense did not ex-
ist either, since the would-be meditator used to go
and take up residence near his own preceptor and
teacher. The main purpose of this ritual as now
practised is to create mutual understanding be-
tween the meditator and the bhikkhu-in-charge. It
gives the bhikkhu-in-charge a chance to learn what
kind of person, the meditator is: what particular im-
perfections he has, what sort of character he has,
what facilities he will need for his practice, and so

19
on. Having convinced himself of the genuineness of
the meditator’s motives, the bhikkhu-in-charge will
be quite willing to help him in every way possible.
Here the main thing is the practice of dhamma and
not mere externals, not the observance of the cus-
tom as such. If there is some point on which the two
just cannot come to an understanding, the medita-
tor had better find some other training centre. Pay-
ing respects is the first thing to be done on arriving
at a new centre, and it need be done only the once.
Thereafter bhikkhu-in-charge and meditator have to
live together, agreeing to help each other out of
mutual good will.

(2) Paying respects to the meditation teacher :

The meditator should pay his respects to his in-
structor regularly throughout the whole period of
training. In the days of the Buddha this was not re-
garded as a mere ritual but as something conducive
to genuine respect for and reliance on the teacher.

If the meditator considers that this ritual bowing

down to the instructor and paying of respects is of
no value, he should not perform it. To do so would
be a waste of time. Different individuals have differ-

20
ent mental characteristics. A person practising men-
tal development must have a mental level well above
that of ritualism. Otherwise he is not mature
enough to practise for the realization of imperma-
nence, unsatisfactoriness, and non-selfhood, which
are most subtle things to penetrate. But the
accepted procedures relating to mental training
have been modified in the course of time, owing to
various kinds of worldly attachment, and nowadays
affect everyone. The result is that such formalities
as the ritual paying of respects to the teacher and
the making of devotional offerings to him have come
to be regarded as essential. An earnest meditator
must realize all this and act in the way most condu-
cive to his own mental well-being. At the same time
he must not look down on others who have not as
yet transcended ritualism. Nowadays such prelimi-
nary formalities are increasing in popularity, but
only among people who have nothing more than
faith; they are no longer practised by discerning
people. Training centres are established to meet the
specific needs of certain types of people; and some
centres have degenerated, to the extent that they are
making a business out of providing people with the
ritualism they crave for.

21
The meditator must respect and trust his teacher
so that he can give full attention while being in-
structed. If he has not enough respect for and con-
fidence in the teacher, he will listen only half-
heartedly, not giving much thought to the teacher’s
words. Here at the very beginning lies a root cause
of failure. So mutual understanding is of the ut-
most importance; just to pay one’s respects by
prostrating three times is not enough. The medita-
tion teacher, for his part, should examine the
trainee as thoroughly as a doctor would his
patient. In an atmosphere of sincerity, respect, and
confidence the disciple will not be reluctant to talk
frankly about his particular disease ( mental
imperfections ) so that the teacher can administer
his remedy. If there is a relationship full of father-
and-son affection everything will go smoothly. So
the thing to be offered to the teacher as a token of
respect is not something external, not just candles
and incense, but rather an open heart full of confi-
dence and sincerity. Something from within is to be
offered. With such an offering there will be a close
relationship between master and disciple, which
will be conducive to success in the meditation
practice.

22
Here is a Zen story which provides food for thought.
A certain bhikkhu was so earnest and keen to learn
the way of practice from the great Bodhidharma that
to prove his earnestness he cut off one of his hands.
Only after this proof was Bodhidharma prepared to
teach him. The bhikkhu had previously begged to be
taught dozens of times but Bodhidharma had re-
mained sitting, face to the wall, without opening his
mouth. This exemplary Zen story is more than a
thousand years old, and it is not the only one of its
kind. Even these days similar stories are told. We
hear of people seeking instruction being tested and
examined as to their zeal and earnestness in differ-
ent ways peculiar to the different training centres.
In some centres, for example, the seeker is made to
sit on the steps, sometimes for two days and nights,
sometimes for three, and in some cases for as long
as seven days and seven nights. Moreover he may
have to sit in a certain posture without the least
movement. He may have to remain prostrate, for in-
stance, until such time as the instructor responds
to his request to become a student. Compare this
endurance test with the mere paying of respects by
offering flowers, candles, and incense which we con-
sider adequate.

23
So let the truth-seeker understand the real signifi-
cance of these customs and rituals and act in the
way most conducive to his own well-being.

(3) Paying homage to the Triple Gem (Buddha,

Dhamma, and Sangha): The lighting of candles and
incense in the shrine room in homage to the Triple
Gem when formally receiving the meditation object
or each time before starting the practice is yet an-
other kind of devotional offering. Some people per-
form it as enthusiastically as if without it everything
would be ruined. In this practice too the chronic dis-
ease of attachment to — ritualism lingers on. How
can a practice aimed at higher wisdom, supramun-
dane wisdom, have anything to do with candles and
incense? The explanation is as for (1) and (2) above.

This practice of paying homage to the Triple Gem is

usually motivated by clinging. A person who has
really given his heart to the Triple Gem may light
candles or not. To him it makes no difference. But if
one is going to light candles and incense, one
should not waste time making a big fuss about it. It
has to do with social custom rather than with the
practice of meditation. In the days of the Buddha

24
meditators, especially the disciples of the Buddha,
had nothing to do with candles and incense. They
never bothered to take candles and incense along
with them to the forest to light before beginning
their practice. The meditator should consider well
and decide what he will do in a case where this cus-
tom is being observed collectively by a number of
people. In making his decision he should have in
mind his own convenience and at the same time
avoidance of distraction and social friction. The
buying of candles and incense and lighting them
each time before beginning to practise shows in it-
self that this custom is typical of amateur medita-
tors, people for whom the practice is only a passing
fad. The meditator who is earnestly devoted to the
practice, who practises continuously, like clock-
work, in every posture, day and night, while awake
and while asleep, will hardly have the time to make
arrangements for lighting candles and incense each
day. Let the meditator light candles in his own mind
so that it is full of the brightest light day and night,
whether he is awake or asleep. If he is earnestly
devoted to the practice, let him not be concerned
with buying or collecting candles and making extra
trouble for himself.

25
(4) Confessing offences (for bhikkhu) and taking
the Precepts (for lay follower) before beginning to
practise: This is normally done regularly, as if a
bhikkhu were always full of offences against the
Pàñimokkha. To go through the actions of confessing
without having actually committed any offence is
once again mere ritualism. Think a moment: Sup-
posing a bhikkhu had committed a really serious
offence, what then? Is he to perform the same act of
confession? If so, surely that act of confession
would be an all the more meaningless ritual. Every
bhikkhu should already be without fault or offence
before beginning the practice. He should not have
anything to confess. Performing the ritual of confes-
sion is, then, merely exhibitionism, a display of for-
malism or ritualism, the like, of which never existed
in the days of the Buddha. Such performances are
time-wasting and distracting, if not disgusting.

The taking of the Precepts by laymen before the

practice is to be interpreted in much the same way.
This ritual is not found even in post-canonical
works such as the “Path of Purification” (Visuddhi-
Magga), let alone at the time of the Buddha him-
self. The real meaning of confession and taking of

26
the Precepts is this: In order to practise mind-
training the meditator must be “pure in word and
deed,” so that he has no guilty conscience to dis-
turb him. If he does have guilt feelings, his mind
will be restless and unable to concentrate. He must
first know how to adjust himself mentally so that
the mind is steady and at ease. If he has done some
wrong and his mind is harassed by guilt feelings,
he must be intelligent and acknowledge his wrong-
doing. A perfunctory confession or taking of the
Precepts before beginning the practice is ridiculous.
The right thing for the meditator to do in this case
is determine to solve the problem once for all, so
that it will not come to trouble his mind during the
practice time.

Presumably a person whose temperament is domi-

nated by belief, a follower of one of the theistic reli-
gions for instance, would confess his sins to the
priest — who is supposed to receive the burden of
sin on behalf of God — and with his mind thus
“purified” begin practising meditation. But if sins
can be neutralized merely by being confessed, why
practise meditation at all? The Buddhist practice of
meditation is based on insight. The only way to over-

27
come evil conditions is to develop insight by practis-
ing meditation. Merely relying on ritual or belief will
not help. Our perception of evil must be perception
with insight; we must know what is the root cause of
evil and how that cause can be eradicated. Knowing
this, the mind will be pacified, calm enough to prac-
tise meditation. We have to be fully aware; we have
to “confess” our faults all the time; we have to really
see our faults as faults, seeing them together with
their inherent dangers and determined to improve
ourselves by the power of insight. Then when the
time comes to practise to achieve this result, the
mind will be vigorous, enthusiastic, fit for practice;
no feeling of remorse will cloud the mind; it will not
recoil or become restless and distracted. Thus the
meditator will succeed in his concentration, gradu-
ally developing it along with the power of insight.
Seen in this light, the ritual of hurriedly confessing
faults, and taking the Precepts just before beginning
the practice is a farce, utterly devoid of rime or rea-
son. People attached to this ritual belong in the cat-
egory of dabblers, amateur meditators. On the other
hand, if the meditator deems it desirable to perform
this ritual in order to avoid disharmony with others,
he may do so. But in reality he has to be aware of

28
his faults all the time, and practise meditation day
and night in order to overcome them.

(5) Submission to the Triple Gem: Another ritual

that has come into existence is that of giving oneself
up to the Buddha or to the Triple Gem. In this ritual
Pali phrases are intoned, such as “Imàhaü bhagavà
attabhàvaü tumhàkaü pariccajàmi,” which means
“Here, O Blessed One, I dedicate myself to thee.” This
kind of ritual serves only to boost egotistic feelings; it
never existed in the days of the Buddha. The extent
to which this ritual is meaningful at the present day
has to be carefully weighed up, since the feelings of a
person “submitting himself to the Triple Gem” cannot
be known to another. If the ritual is performed merely
to copy other people, or out of attachment to self, to
“me” and “my”, or if it is just a form of flattery based
on the hope of getting something in return, then it
does nothing but feed and strengthen one’s blind
faith — which is, of course, a great hindrance to
progress towards supramundane wisdom. The only
rational way to dedicate one’s life and one’s whole be-
ing consists in genuinely recognizing the excellence of
the Dhamma, seeing nothing superior to the
Dhamma, and being genuinely intent on the practice.

29
This is true submission; it has nothing to do with any
kind of ritualism or formalism whatsoever.

Like confession of faults, submission to the Triple

Gem ought to be practised all the time. It should not
be a mere gesture that the meditator performs just
when he is about to practise. There are some people
who have previously had no idea of submission to
the Triple Gem, but who decide, on the spot, all of a
sudden, to perform this rite of submission just in or-
der to be with the crowd. For such people the crowd
apparently carries more weight than does the Triple
Gem. Such people have everything back to front;
they are not ready for the practice of meditation;
their foundation is thoroughly unsuitable for the
building of anything lofty and delicate. It is essential
that the meditator should have submitted himself
already, and that he have full confidence in the Triple
Gem; only then will his mind be full of the enthusi-
asm needed to carry him through the practice.

(6) Submission to the teacher: There is in some

centres a very strict rule concerning the ritual of
submitting to the teacher, to be performed either in
private or in public. Here again different Pali

30
phrases are used for different cases. One commonly
used formula is: “Imàhaü àcariya attabhàvaü tum-
hàkaü pariccajàmi,” “Here, O teacher, I dedicate
myself to thee.” To submit oneself in this way with
sincerity means that there is at least faith (saddhà),
dependence and acquiescence, which for a man of
devotional disposition is of some value. As for the
teacher, he is rather practical about it all. He ob-
serves the behaviour, manners, mentality, and dis-
position of the pupil rather than just trusting his
words. In certain centres this ritual is designed to
create a relationship based on materialistic
interests: and it has in fact been claimed that this
ritual, which is of later date, was instituted and
maintained purely in order to take advantage of
pupils in one way or another. Teachers in olden
times, not having any such ritual, were fortunately
immune to such charges. They held, in accordance
with the principles laid down by the Buddha, that
Nirvàõa (that is to say, guidance towards Nirvàõa)
must be given free and with open hands. They recog-
nized that Nirvàõa is nobody’s property, belonging
only to nature, and so they had no compelling ritu-
als of this sort. Meaningless in itself, this ritual of
submission to the teacher is nothing but an obstacle

31
to the attainment of Nirvàõa. It is contrary to the
spirit of the teaching that “one is one’s own refuge”
(attà hi attano nàtho).

If a would-be meditator has no confidence in a

teacher, or if, after enquiries and personal observa-
tion he considers a teacher of no help to him then he
should not waste time and trouble on this ceremony
of submission. The important thing is for teacher
and disciple to understand each other well. Once
they have come to understand each other, any per-
formance or ceremony becomes immaterial. If a
person feels like performing the ritual of submission
to the teacher, he may as well do so; if not, why
bother? Think this over and you will see that it is
precisely such ritualism that makes people of other
religions, who have a leaning towards Buddhism,
shake their heads and lose interest. They look down
on such ceremonies as naive, animistic, fit only for
Stone Age man. Such ceremonial conforms more
with the faith-based doctrines of theistic religions
than with the spirit of the Buddha’s teaching, based
as it is on insight and aimed at destroying attach-
ment to “me” and “mine.” So if the meditator does
perform this ceremony of submission in order to

32
avoid friction with other people who still cling to it,
let him do so — fully aware, however, that it is
merely a ceremony and has nothing to do with the
spirit of Buddhism, which is opposed to all irra-
tional submission.

What is really needed is a close bond of friendship

between disciple and teacher which allows the
teacher to use harsh language while teaching, if
need be, and to demand from the disciple anything
he wishes in the way of practice. At a higher level,
this close bond should be one of affection based on
reason, insight, and compassion. Teacher and disci-
ple should not, however, be too much attached to
each other. They also should not lack confidence in
each other — otherwise troubles may arise which
will be detrimental to the practice in general. The
ceremony as discussed here is a low-level practice
for people just introduced to Buddhism. In the days
of the Buddha there existed no trace of such ritual.
It sprang up only when teachers of later days wished
to formalize every step.

(7) Asking for the meditation object: There exist

set ways of asking for the object to be used for the

33
mental training, for example: “Nibbànassa me
bhante sacchikaraõatthàya kammaññhànaü dehi,”
which means “Venerable Sir, give me a meditation
object by means of which to realize Nirvàõa.” This is,
of course, similar in form to the ritual of taking the
Precepts. On thinking it over we see that to ask for a
meditation object or Kammaññhàna in the same way
as one asks for the Precepts reduces the status of
the meditation object to that of the Precepts. This is,
then, just another confidence-boosting ritual for the
man of devotional temperament. The man of intelli-
gent temperament would find the repeated perform-
ance of such rites against his disposition.

This formal asking for the meditation object is mere

ritualism devoid of any rational basis, though it is
true that it may be accompanied by worthwhile
questions and answers regarding the object. Too
much formalism becomes tiresome. The main rea-
son why sectarian divisions develop is that some
people do things which others consider ridiculous.
So it is worthwhile to re-assess how many rituals
ought to be performed, in which situations, and by
what type of people. Do not be attached to rituals
and do not perform them unintelligently and super-

34
stitiously so that discerning people find it all ridicu-
lous and the performer himself achieves nothing.
Here it should be noted and borne well in mind that
the destruction of superstitious clinging to rites and
rituals (sãlabbatta-paràmàsa) happens to be one of
the main objectives of the mental training.

The Pali formula for asking for the meditation object

was obviously designed on the lines of the procedure
of asking for ordination — now popular in Ceylon but
not known at the time of the Buddha — “Ordain me
for the purpose of realizing Nirvàõa…” This formula
does have value insofar as it is in keeping with the
spirit of meditation practice. It is a safeguard against
wrong motives when asking for a meditation object.
It reminds the meditator of the fact that the practice
is intended for the sole purpose of realizing Nirvàõa.
People with the wrong motives meditate in order to
enlarge the ego: to be reborn in some heaven, to
attain some special status, or to become a superman
and show off their personal attainments, or to gain
name and fame, or to impress others. The meditator
has to realize that to practise in order to attain
psychic powers such as clairaudience and clairvoy-
ance is to go astray. The Buddha stressed time and

35
time again that the life of renunciation proclaimed
by him is solely for the attainment of freedom from
suffering, for the realization of Nirvàõa, and not for
anything lower or other than this. The life of renun-
ciation does not have as its ultimate aim the perfec-
tion of morality, or the attainment of concentration,
or the gaining of the various kinds of “knowledge-
and-vision.” The Buddha declared that all these
superficial aspects of the life of renunciation are just
chaff; its ultimate aim is Nirvàõa, which he likened
to the kernel, the very essence. If the meditator
takes these words of the Buddha seriously nothing
undesirable will happen.

It is advisable that anyone who wishes to practise

should acquire beforehand some understanding of
Nirvàõa, albeit a purely theoretical one; with the
help of such an understanding he can more directly
concentrate on or aim at Nirvàõa. The best thing is,
however, for the meditator to have some insight into
suffering and to wish to be free from it by whatever
means — just as a man whose head is being held
under water wishes at all costs to get his head out of
the water to breathe. If a person wishes to be free
from suffering as fervently as that man wishes to get

36
his head above water, that is a sure guarantee that
he will practise with right intention. So when the
meditator formally asks for a meditation object say-
ing “…nibbànassa…” let him he fully aware of this,
the true aim of the practice. Then the ritual will not
be meaningless; it will serve as a constant reminder
that the practice is meant only for the attaining of
Nirvàõa.

(8) “Inviting” the meditation object: Some training

centres and some people have become so strongly
attached to ritualism that they have lost their com-
mon sense and actually personify various inanimate
things. They give people to believe that each individ-
ual meditation object is a divine being, a god. Not
only that, they even personify and name the various
experiences arising in the course of meditation prac-
tice. For instance, the various kinds of “rapture”
(pãti) are individualized under such names as “the
Venerable Uplifting-Rapture “(Phra Ubbeïga-Pãti),
“the Venerable Pervading-Rapture” (Phra Pharaõà-
Pãti), and “the Venerable Mindfulness-of-Breathing”
(Phra ânàpàna-Sati). They go so far as to request
this or that “Venerable Sir” of their choice to do
them favours: As a result there exist wordy invita-

37
tion formulas which flatteringly list the attributes of
the various “divine Beings” and culminate in prayers
for favour. All these practices tend to be animistic or
“Tantric,” concerned with spirits and ghosts; it is
practices of this sort that result in the permanent
splitting off of sects. This sort of personification is
common even in the lands where Theravada is dom-
inant, where it is claimed that Buddhism is flourish-
ing and “pure.” It is even more pronounced in
certain Mahàyàna sects, which have gone so far as
to become confused with other religions and have
assumed forms so strange that one cannot recognize
them as Buddhist sects at all.

Thinking it over one sees that all these practices are

worthless and belong with the defilements of craving
and attachment; insofar as they do satisfy, it is only
because they conduce to faith. The practice of per-
sonifying is, then, just one more form of ritual. It
conflicts with the way of practice that existed at the
time of the Buddha, which was based exclusively on
wisdom and was far removed from the defilements of
craving and the like. If there is to be any inviting,
the meditator would do better to invite himself by
arousing himself to be determined, enthusiastic,

38
and energetic. He ought to invite himself to be mind-
ful at all times and in particular to develop within
himself the four Bases of Success (iddhipàda),
namely zeal, energy, will-power, and investigation. If
he has invited himself in this manner, his practice
will bear fruit just as if he had been successful in in-
viting the meditation object to bless him. Personifi-
cation of the Dhamma by meditators in olden days
seems to have been simply a means of teaching
Dhamma at a certain time and place and to a cer-
tain group of people who by nature believed every-
thing to be possessed of magic power. Such beliefs
are now outmoded.

(9) Radiating loving-kindness (mettà): The cus-

tom of radiating loving-kindness towards all living
beings before beginning, the practice proper has
been handed down to us through many channels —
some based on reason and insight and some on
faith and superstition. But the method of radiating
loving-kindness and the word used while doing so
are constant. The most commonly used formula is:
“May all creatures, all living things, all beings, be
free from hatred, difficulties, and troubles, and may
they live in happiness !”

39
Anyone who “radiates loving-kindness” out of super-
stition or fear has the wrong motivation altogether.
He “radiates loving-kindness” because he has been
told that unless he does so the spirits are likely to
create trouble, or the hungry ghosts will want a
share of the merits, or the celestial beings will not
help and support him. In such a case the practice is
wrongly motivated and completely out of keeping
with its intended purpose. Sometimes the names of
particular spirits of celestial beings are mentioned
towards whom the “loving-kindness” is being radi-
ated, in the hope that they may in their turn help
the performer of the rite. Thus people pray and
curry favour, using “loving-kindness” and the re-
sulting “merits” to bribe those supposedly able to
help. It is only through fear that such forms of prac-
tice have come into existence and the original objec-
tive of the practice lost sight of.

Some forms of “radiating loving-kindness” are

phrased in an amusing way, for instance: “May I be
happy, free from suffering hatred, difficulties, and
troubles, and may I live in happiness!” This really
reflects fear and self-love on the part of the speaker.
How could a person with such a weak mind ever put

40
forth the effort necessary to realize impermanence,
unsatisfactoriness, and non-selfhood? With this
kind of ritual he will only disturb his mind all the
more. That some people on a strict meditation
course, see dreadful visions and become mentally
deranged or even go completely mad is most proba-
bly due to fear of this kind. Some people are so
attached to wrong ideas, so misguided, that they be-
come frightened without reason. To practise medita-
tion in a state of fear is bound to result in conflict,
which may in turn lead to mental derangement. The
meditator must understand the true meaning of
“radiating loving-kindness” before beginning to
practise it; only then can he profit by it and avoid
these conflicts and troubles.

In radiating loving-kindness towards all beings in-

cluding his enemies the meditator should reflect:
“Now I shall not cherish any feeling of enmity
against anyone; I shall give up all enmity; even if
someone is doing me harm or even trying to kill me,
I will bear no malice.” In this way he will always be
free from fear, even if he is practising in a lonely,
unprotected place. He should feel also that he is
everybody’s friend, or that everybody is his partner

41
in the enterprise of mental development, because
his practice is intended to end the suffering of all be-
ings as well as of himself. The meditator should
think of all beings surrounding him as friends who
fully support his practice.

(10) Reciting the virtues of the Triple Gem: At some

meditation centres the meditator is required to re-
cite the virtues of Buddha, Dhamma, and Sangha
before beginning the practice. The three famous for-
mulas, beginning with the words “Itipi so…,”
“(Svàkkhàto…,” and “Supañipanno…,” are generally
recited without thought for their meaning. Some
people have no idea of their meaning, so that the re-
citing of them becomes another mere ritual. In some
cases it even becomes a superstition, when people
invoke the virtues of the Triple Gem to protect them-
selves during the practice. They actually believe the
Triple Gem has some strange power and regard the
Pali phrases as holy, magical formulas. If, however,
a person recollects sincerely and faithfully the vir-
tues of the Triple Gem — rather than just reciting or
chanting them — in order to develop joy and delight
in the practice, that is, of course, in order. The
meditator who wishes to observe this custom should

42
be sufficiently careful and discriminating not to take
this reciting of the virtues of the Triple Gem as an
invocation to some powerful spirit or ghost. He
should not superstitiously make the Buddha into a
supernatural being.

The meditator should reflect: “That I have been liv-

ing a righteous life up to now, unhindered, favoured
with the chance to practise for higher achievements,
is all due to the virtues of the Triple Gem. Hence-
forth I shall live my life in conformity with the Triple
Gem; I shall attain the ultimate goal of life by devot-
ing my whole being to the Triple Gem.” Recollecting
the virtues of Buddha, Dhamma, and Sangha in this
way, he will have the joy, delight, zeal, and energy to
practise earnestly.

(11) Resolving to practise: This custom is meant

to strengthen the will-power and make the medita-
tor more firm and resolute in his practice. He should
make himself feel at ease by recollecting that all the
Ariyans or “Noble Ones,” including the Buddha him-
self, have trodden this very path of practice that he
is now about to follow. He should say inwardly: “The
practice by way of which the Buddha and his disci-

43
ples have attained Nirvàõa is Mindfulness, the one
and only way, which each individual must follow for
himself.” Having thus reassured himself that mind-
fulness or satipaññhàna, which he is about to prac-
tise, is the one true way, the meditator firmly
resolves to persevere in his practice. This is the sole
objective of this custom. But people who are at-
tached to the idea of magical powers cannot help
twisting the meaning of even this custom. They take
it as a sort of submission, which is of course com-
pletely wrong. Apparently an ever-present instinc-
tive need to change and distort the meaning of good
customs exists in people who are timid or supersti-
tious. This distortion of a meaningful custom dem-
onstrates clearly how beliefs motivated by desire
and based on misunderstanding can never lead to
the highest insight.

Resolving to practise is something the meditator

must definitely do in order to strengthen his will-
power and prepare himself to practise seriously. He
must receive full instructions concerning the medi-
tation object given him and be sure it is suitable for
his particular kind of mental imperfections and suf-
fering and able to solve effectively his various prob-

44
lems. Only when he has such an understanding and
confidence will his resolve to practise be meaningful.
This way of strengthening will-power is required not
only for the practice of mental training but for doing
any kind of work at all. But as a preliminary to men-
tal training, it is based on precise and definite prin-
ciples. The more the trainee studies, and especially
the more he practises, the more his will-power is
strengthened, so that he has no difficulty living up
to his resolutions. For the trainee to look to the
Buddha or anyone else to help him keep his resolu-
tion to practise is once again mere superstitious rit-
ualism. He must move ever forward, never backward
into the abyss of ignorance, never living in the world
of magical powers. Every step of the meditator’s
practice must be guided by all the reason, intelli-
gence, and insight he has at his disposal.

(12) Paying homage to the Buddha by way of

practice: This custom is observed every day or each
time when the practice is over. The meditator, so to
speak, makes his practice his offering in homage to
the Buddha or the Triple Gem. This is pañipatti-påjà,
paying homage by practice. It is the highest kind of
homage and contrasts with àmisa-påjà, paying hom-

45
age by offering material gifts. Each time when the
practice is over the meditator recites three times:
“Imàya-dhammànudhamma-pañipatti-påjà buddhaü
dhammaü saïghaü påjemi,” “I pay homage to Bud-
dha, Dhamma, and Sangha by practising Dhamma
in conformity with Dhamma.” Clearly this custom
was designed in conformity with the Buddha’s words
praising the person who pays homage to him by way
of his own practice rather than by offering gifts. Med-
itation is the highest form of practice, so for a medi-
tator to observe this custom is praiseworthy and
rational — unless of course he follows it blindly and
just for the sake of tradition. This pañipatti-påjà is
the last thing to be done each day when the practice
is over.

Of the various customs and rites so far discussed

some can be seen to have come into being as a re-
sult of the imperfections and desires of teachers and
their disciples, who have either introduced new rites
of their own or have changed existing ones to suit
their own beliefs and wishes. The meditator must
carefully judge these various rites, keeping in mind
the true purpose of meditation. Only then can they
be conducive to success in his practice and not just

46
blind faith or superstition. Unless the meditator dis-
criminates in this way these rituals may conflict
with the development of insight, creating unneces-
sary trouble for him, making him the laughing-stock
of discriminating people, or even, in an extreme
case, sending him mad. If the meditator is not care-
ful and circumspect in this matter of traditional
practices it will harm not only himself but the
Buddhist religion as a whole.

To sum up, the practices classed as Preliminaries to

the mental training proper are not by any means all
mere ritualism — provided their significance is cor-
rectly understood. Some of them are duties incum-
bent on the meditator and some are techniques for
strengthening the mind so that it can make smooth
progress. Each practice has its own virtue, its own
purpose. The meditator must be cautious and try to
discern the true meaning of each of them.

In applying the techniques particularly designed to

strengthen will-power, the meditator must, if he is
to achieve success, be well aware of his own mental
make-up or temperament. He may use techniques
other than those mentioned here, such as reflecting

47
on death; or on the limited time he has in which to
attain the best thing attainable by man; or on the
virtues of his benefactors, for instance his parents;
or on his duty to practise earnestly for the sake of
others, to spread the Dhamma and, by way of exam-
ple, to guide others along the path to Freedom. All
such devices may be resorted to in order to
strengthen the mind. The important point is, how-
ever, that the meditator should feel certain that he
is doing just what he ought to be doing, and doing it
properly.

All these Preliminaries have to be taken into

account by the person preparing himself to practise
meditation.

48
 Chapter ii

Environment

The trainee in ànàpànasati must have a clear idea of

the practice as a whole, deriving what help he can
from metaphors. The teachers of old were very fond
of metaphors; for instance, in his introductory verse
the writer of the “Path of Purification” (Visuddhi-
Magga) describes the practice as follows:

“The wise man, standing firm on the

ground, takes up the edged weapon in
his hands, sharpens it on the stone,
and, working diligently, succeeds in
clearing away the thick jungle.”

The “wise man” is anyone with inborn insight

(sahajàta-pa¤¤à) or what is nowadays called intelli-
gence. This is an immature form of insight which
has to be developed into true and genuine insight
(vipassanà-pa¤¤à). The person who is to take up
the mental training has to be sufficiently sharp to
develop further intuitive insight. A dull person can-

49
not take up the practice in the way dealt with here.
As a rule he has first to follow the way based on faith
or resort to the various kinds of rites and rituals.

Although possessed of intelligence, the meditator

must “stand firm on the ground,” the ground of
moral discipline (sãla). He must be well established
in moral discipline so as to be free from the coarser
type of defects and free from suffering caused by the
things about him. Moral discipline is compared to
ground that is firm and solid enough to stand on
securely, as opposed to muddy ground or treacher-
ous, marshy ground. Anyone who earnestly wishes
to undertake mental training, irrespective of
whether he is a bhikkhu or a layman, must make
the ground of morality clean enough to stand on.

The “edged weapon” is worldly wisdom, the various

kinds of understanding that come from study, espe-
cially those relating to mental development. By a
process of “sharpening” this mundane wisdom is
transformed into supramundane wisdom which is
penetrating enough to put an end to the Fetters
(saüyojana) and the Inherent Tendencies (anusaya).
The “hands” are parihàrika-pa¤¤à, “operative in-

50
sight,” the type of insight that shows a person wan-
dering on in saüsàra just what he has to do. It
means natural insight so developed that one realizes
exactly what has to be done and how to do it. The
“stone” is concentration. Concentration must be
practised before insight; it is the basis for wisdom
and insight (vipassanà). Concentration, whether
natural or consciously developed, is the stone on
which the weapon is sharpened.

“Diligence” implies the Four Bases of Power (iddhi-

pàda), which are; willingness and earnestness in
what one does; determination, that is, taking the
practice seriously; keen interest in the practice, that
is, devotion to the practice from beginning to end
without any deviation; spirit of enquiry accompanied
by clear comprehension to solve intelligently and in
time any problem that may arise in the course of the
practice. These four Bases of Power, aspiration, en-
ergy, concentration, and investigation (chanda, viriya,
citta, vimaüsà), are essential for success. The “thick
jungle” is the tangle of mental defilements. These de-
filements pierce and prick just as does the thorny un-
dergrowth in a thick jungle. To succeed in clearing
away the thick jungle is to clear away the cluttering

51
undergrowth of defilements as one would clumps of
thorny bamboo, thick inextricably interwoven.

These metaphors outline the way of practice and

also clarify the inter-relationships between the vari-
ous wholesome qualities (morality and so on). They
serve to clear up misunderstanding and also to give
encouragement to practise.

“The wise man, standing firm on the ground, takes

up the edged weapon in his hands, sharpens it on
the stone, and working diligently, succeeds in clear-
ing away the thick jungle.” This formula must al-
ways be clear to the inner eye of anyone who
practises.

A person who has made up his mind to take up

mental training has first to get rid of the Impedi-
ments. The Impediments (palibodha) are physical
things big and small that may tie the meditator
down in various ways. The following are the ten
well-known examples of Impediments:

(1) Dwelling (àvàsa-palibodha): Here the medi-

tator is concerned about his dwelling, worried

52
about where he is to live — and also about the com-
fortable monastery and quarters that he has to
abandon in order to train in the forest or elsewhere.
The Impediment of Dwelling even includes concern
with responsibilities to the small hut in which one
is to practise, such as getting rid of termites, mend-
ing a leaking roof, or anything else that may need
taking care of. All these are Impediments, obstacles
in the way of the practice. The meditator must solve
all of these problems completely right at the outset
so that once he has started to practise there is
nothing for him to be concerned about whatsoever.
Clearly, then, it is better for a beginner to go and
practise in a completely new environment where
nothing belongs to him. Better still is to practise
under a tree rather than in a hut — though the tree
chosen must be in a secluded place where the
meditator will not be disturbed by curious onlook-
ers. If he cannot find such a tree, he must just re-
main indifferent, taking no notice of anyone who
may come to stare. Living under a tree gets com-
pletely rid of the Impediment of Dwelling.

(2) Family (kula-palibodha): This Impediment con-

sists in concern on the part of the meditator regarding

53
his supporters the people who maintain and help him
in any way: worry about their perhaps being ill, miss-
ing them if unable to meet them every day, and so on.
Affection and attachment to supporters is bound to be
a cause of worry. The meditator must change his
mental attitude in such a way that for him his sup-
porters are, for the time being, as if no longer alive.

(3) Worldly gain (làbha-palibodha): Here the

meditator is afraid of losing advantages he had be-
fore taking up the practice. Included under this
Impediment is the feeling of expectation of still more
gain, name, fame, and so on after completing the
practice. Taken together, these all amount to fear of
loss. The meditator must clearly see gain, name, and
fame as repulsive because detrimental to the prac-
tice for the attainment of Nirvàõa on any level. While
in training the meditator must give up all posses-
sions, past, present, and even future, and accept a
life of poverty. If needs arise during the practice, he
should not talk or think about them then and there
but should leave them to be dealt with later.

(4) Social commitments (gaõa-palibodha): This

Impediment consists in concern about the people

54
under one’s authority, care, or responsibility; such
social commitments must be completely given up.
The meditator must be firmly determined to live
really alone. Although he is to go back to live in soci-
ety at the end of the training, he must, until then,
be free from all concern about such matters.

(5) Work (kamma-palibodha): Any kind of work

left unfinished, for which the meditator is responsi-
ble, or of which he is extremely fond, or to which he
is habituated — these are to be counted Impedi-
ments. The meditator must reflect wisely and see
clearly that no work is of importance other than the
present practice of mental development. No work of
trifling value must be given precedence over this,
the most valuable and important work of all. Or if it
is possible to solve in some way the problem of a
trivial job, for instance by assigning it to some suita-
ble person, then that should be done before begin-
ning the practice.

(6) Travel (addhàna palibodha): Worry resulting

from making journeys constitutes an impediment for
two kinds of person. It is an impediment first of all,
for anyone who practises while travelling. In this case

55
the meditator must not allow himself to be worried
about anything related to his journey, such as where
he is going to stay the following day, and the like. The
technique for eliminating this impediment is to feel
as if one is travelling only a short distance. Secondly,
it is an impediment for a person who trains while
staying in one place, but who enjoys travelling to dis-
tant parts. Such a person must overcome his feeling
of attachment to travelling. He should, for instance,
be unconcerned about the season and about the
weather and should give no thought to this or that
place as worth seeing, worth living at, and the like.
Furthermore, he should not think about past trips
which he enjoyed so much. And during the Rains
Retreat he should not make plans about where to go
after the period of retreat is over.

(7) Relatives (¤àti-palibodha): Concern about

kith and kin, right from father and mother down to
distant relatives, can be an impediment. The medi-
tator must not allow concern about the happiness or
unhappiness of relatives, far or near, to be a stum-
bling block in the way of his practice. If he earnestly
intends to practise, he must not let himself be influ-
enced in any way by such things. If a monk, he

56
should recall that to be a monk is to renounce the
world; being a monk he is understood to have com-
pletely renounced his relatives. He should further
reflect that, especially during the training period,
one must develop a sense of complete renunciation
of everybody and everything. If a householder, the
meditator should reflect that he is going in search of
the very best thing for both himself and his relatives.
Further, both monk and house-holder may reflect
that no relative can help one to attain freedom from
the vicious circle of saüsàra. In this even the near-
est relatives, parents, sons, daughters, cannot be of
any help at all. Everyone has to help himself and so
should be given every chance to do so. Only a person
who has freed himself from the round of saüsàra is
in a position to help relatives still wandering on and
on in saüsàra. No-one can help others to become
free if he is not to some extent free himself.

(8) Sickness ( àbàdha-palibodha ) : The medita-

tor must not be afraid of possibly falling ill as a re-
sult of the unfamiliar way of practice and living he
has adopted; and if he does fall ill while practising,
and if there is no possibility of his being cured,
then he should cheerfully tolerate his condition

57
and persevere in practice without caring for his
life. The main thing is not to be worried about the
possibility of future illness. The meditator should
not worry about what may happen to his health,
whether or not he will be able to get treatment, or
where he will get medicine. He should not consider
these matters of any importance. To practise men-
tal culture is to take the medicine of immortality,
which can cure the most dangerous disease of all,
namely the disease of defilements and suffering.
The Dhamma medicine guarantees permanent
freedom from these diseases and this each one can
realize within himself. Anyone who is already in
bad health should lose no time in getting cured so
that he does not have to be concerned about treat-
ment while practising. If he has tried his best,
using all ways and means, and has still failed to
get rid of his illness, then he had better give up
treatment and stop being concerned about it. The
meditator must fight death by practising mental
development with determination and perseverance.
He must be bold, mentally strong, and not let fear
of illness and death find a place in his mind at all.
He must keep up his practice as long as life
endures.

58
(9) Study (gantha palibodha): It is not practica-
ble to practise mental development and study at the
same time. If a person has decided to take up the
practice of mental development in earnest, and if he
wishes to attain the full result of the practice, he
must suspend his studies. (Note that the word
“study” refers here to scholarly study; it does not in-
clude the kind of study that consists in asking a
good friend or meditation teacher necessary ques-
tions concerning the practice.) Anyone who is ad-
dicted to bookish learning will definitely have to give
up his attachment. Likewise a teacher must give up
any attachment to his teaching if he is to gain the
full result of the practice.

(10) Supernormal powers (iddhi-palibodha): Some

people become attached to the idea of gaining
miraculous or magical powers, which they find very
tempting. Anyone who is infatuated with the desire
to possess supernormal powers and practises medi-
tation specifically for this purpose may very easily
become deranged. The meditator must get rid com-
pletely of any wish to possess supernormal powers;
only then will his practice proceed directly towards
the Noble Paths and Fruits, and to Nirvàõa. This is

59
how to get rid of the Impediment of Supernormal
Powers for those who have not yet started practice. A
person who has been practising sincerely and has
reached the stage where his mind is capable of per-
forming certain psychic wonders naturally feels a
strong interest in them. He then begins to cherish a
desire to divert his practice towards the attainment
of supernormal powers of all kinds. This is a very
strong obstacle barring the way of higher practice,
which is aimed at bringing insight into the three
Universal Characteristics, namely Impermanence,
Unsatisfactoriness, and Non-selfhood. This insight
must be attained in order that Nirvàõa may be
attained; and it is not possible to attain both Nirvàõa
and supernormal powers, much as some may wish it
were. It is, however, possible that a person who has,
through practice, attained to the highest truth may
attain supernatural powers as well, as a by-product.
This is not a common phenomenon; it happens only
to certain types of people under certain conditions.
The way of practice leading to the attainment of
supernormal powers is distinct and different from
that leading to Nirvàõa, and the two must not be
confused. The meditator must be genuinely seeking
Nirvàõa and must not be after supernormal powers.

60
The attaining of supernormal powers is certainly a
way of getting name and fame and wealth, but it is
useless for the destruction of mental defilements.

The ten Impediments just discussed are examples of

stumbling blocks lying in the way of mental develop-
ment. To fail to clear these obstacles away is to fail
to find the stone of concentration on which to
sharpen the blade of insight. And without a sharp
blade how can the jungle of mental defilements be
cleared away? Clearing away the impediments is,
then, a very important preliminary task that has to
be attended to.

The meditator must know how to choose the place

and environment most favourable to his practice. To
be able to do this he must first of all know his own
characteristics and know just what kind of environ-
ment is best suited to them. Although the training is
aimed at the attainment of freedom, which implies
neither liking nor disliking the environment, not be-
ing influenced by it, nevertheless a beginner must
select his environment with some care. It is impera-
tive, therefore, that the meditator should clearly un-
derstand the nature and mode of interaction of the

61
environment and his own character or tempera-
ment. He must know whether or not the two go well
together; and if they do go together, he must know
just how and to what extent.

Character or temperament is technically termed

carita, which literally means behaviour and implies
a certain set of habit patterns acquired through
repeatedly behaving or reacting in certain ways over
a long period. Having recognized his own carita, the
meditator is able to create or select a suitable envi-
ronment and avoid unsuitable ones. The different
character types or classes of temperaments are con-
sidered to be six in number. They are: the Lustful
(ràga-carita), the Hating (dosa-carita), the Dull
(moha-carita), the Faithful (saddhà-carita), the
Intelligent (buddhi-carita), and the Speculative
(vitakka-carita). We shall now examine these six
character types in turn and discuss the sort of envi-
ronment suitable for each of them.

(1) The Lustful Character-type: This is the per-

son whose mind is dominated by lust or desire. He
feasts his eyes on anything beautiful and attractive.
He is very strongly attached to tidiness and orderli-

62
ness. He is far too sensitive to the taste of food and
very selective as regards mode and place of living. A
person of this type is advised to select an environ-
ment that is untidy, dirty, and unsightly. His cloth-
ing should be of poor quality cloth and should be
much patched, darned, and torn. Even his utensils
should be of poor quality, dented, rough, and much
mended. If the meditator is a bhikkhu, he should go
for alms in a direction that is dirty and unsightly
and where there is nothing pleasing to the eye. He
should go to a poor locality where he will receive
unattractive food. He should select for his alms-
round a village where people are unsightly and
shabby and give in a rough and unpleasing manner.
As to posture, he should remain as far as possible in
the postures of walking and standing and should
avoid sitting and lying. He should take great care to
apply the same principle to all other things, doing
nothing that might arouse lust or strong attach-
ment. The articles he uses should be coloured blue
or some similar dark hue. If he wishes to use one of
the colour kasiõas as his concentration object, he
should choose the blue one. To sum up, all the dif-
ferent things the meditator of lustful temperament
has to do with should be displeasing, ugly, unat-

63
tractive, and rough, since such qualities are suitable
and favourable to his practice. If he does not realize
the importance of this whole matter, difficulties will
arise unnecessarily in one way or another with re-
gard to his nature carita, and will be an obstacle of
progress in his meditation.

(2) The Hating Character-type: This is the person

who easily becomes angry, who is short-tempered
and liable to become irritated without reason. The
environment recommended for this type is just the
reverse of the one beneficial to the Lustful type. It is
recommended that the person of hating character-
type should create, or live in, an environment where
everything is tidy, orderly, beautiful, and pleasing to
the eye. His dwelling should be perfectly neat and
clean, spick and span, free from anything irritating.
His clothing should be of fine quality, of pleasing
colour, not smelly and of smooth, superior material.
If a bhikkhu he should go for-alms to a village that is
very clean and tidy and where the people are cul-
tured and well-mannered. The environment he lives
in should be in no way depressing but suitably
clean, orderly, and tidy. He should spend more time
sitting and lying down than standing and walking.

64
Other minor things should be arranged along the
lines already indicated. As to colour, he should give
preference to dark green, the least stimulating of all
the colours.

(3) The Dull Character-type: This is the type of

person who is slothful and always feels sleepy and
inactive. By nature he is not at all lively or wide
awake. It is recommended that the environment
suitable to this type of person should be clear,
bright, open and spacious. The lodgings, for in-
stance, should have a view rather than being shut
in, and should be light and sunny. Clothing should
be of fine quality, as for the hating type. Food
should also be as in the case of the hating type. The
utensils and other objects used by the dull charac-
ter type should be of large size. Even the kasiõa he
concentrates on should be as large as he can make
it. Of the four postures he is advised to remain in
the postures of standing and walking more than in
the other two.

(4) The Faithful Character-type: This is the per-

son who readily believes, trusts, accepts on faith
alone without much understanding of the matter in

65
question. For this type all the directions given for
the hating type apply. In addition it would be benefi-
cial for the faithful type to live in an environment
that stimulates his thinking power or intellect. He
should also live near or associate with someone who
can advise him and stimulate his imagination in the
proper way.

(5) The Intelligent Character-type: This is the

person who always wants to know, study, and think
to increase his knowledge. For this type there is al-
most no problem with regard to environment. All the
directions given for the other types are suitable for
the intelligent type since he can adapt himself to
any environment. In fact nothing specific need be
said about him at all.

(6) The Speculative Character-type: This is the

person whose mind easily becomes restless, but not
in an intelligent way. His thinking is restless with-
out having any direction or guiding principle. He
wanders and is not certain of anything. The envi-
ronment suitable for this type is one that does not
stimulate or encourage thinking and does not
cause confusion and create further problems. His

66
dwelling must be small, but neat and clean and
sufficiently light. He should have only a few simple
essential things and should not associate with
people who indulge in meaningless talk. All other
things such as posture and colour should be as for
the lustful type.

Summing up, the lustful type is dominated by desire

and must use unpleasant things as an antidote. The
hating type readily becomes angry, and must use
clean neat and beautiful things as an antidote. The
dull type is deluded; as an antidote he needs spa-
cious, open, bright living quarters. The faithful type
believes too readily; for him the antidote consists in
following definite and orderly principles. The intelli-
gent type stresses understanding; he should use his
own intelligence and think for himself. The specula-
tive type should use as an antidote environmental
conditions that stimulate thinking. When the medi-
tator has examined himself and come to know his
own nature or temperament correctly, he will be
able to select a suitable environment without much
difficulty and thus be largely self-reliant in his prac-
tice. Moreover he can even choose the concentration
object best suited to his nature. If he is of the lustful

67
type he should use one of the ten Loathsome
Objects (asubha-kammaññhàna); if of the hating type
one of the four Sublime Abodes (brahma-vihàra) or
Illimitables (appama¤¤à); the dull type should
choose Analysis of the Four Elements (catudhàtu-
vavaññhàna); the faithful type should choose one of
the ten Recollections (anussati) such as Recollection
of the Dhamma; for the intelligent type these is no
specification; the speculative type should choose an
object of calming or pacifying nature such as Mind-
fulness of Breathing or a kasiõa disc. The Buddha
did say, however, that Mindfulness of Breathing
(ànàpànasati) is suited to every character type.

If a person shows a variety of temperaments, he

should, in selecting his meditation object, consider
first the dominant one; then he can consider the
next strongest.

Having dealt with the conditions “inside,” that is, the

different character types, we must now speak about
conditions “outside.” As a guide to selecting a suitable
environment we shall discuss the so-called sappàya-
dhammà, or Things Beneficial to the Practice. They
are reckoned as seven, namely: Suitable Dwelling,

68
“Resort,” Speech, People, Food, Climate, and Posture.
These seven will now be discussed one by one.

(1) A Suitable Dwelling is a place that is conven-

ient to live in. Besides being suited to the character
type as discussed above, the dwelling selected should
be as follows: Not too big (otherwise it will require too
much care), not too new (otherwise a lot has to be
done to maintain it), not dilapidated (for a dilapidated
building presents danger both in itself and in the form
of the reptiles and other vermin it harbours), not on a
road-side (in order to be free from disturbance from
traffic and visitors), not near a public well or tank (to
be free from disturbance by people coming to drink or
draw water — especially people of the opposite sex),
not near a place where edible leaves and vegetables
grow (for otherwise there will be disturbance from
people collecting them — especially people of the oppo-
site sex), and not at a place where there are useful
flowers and fruits (for the same reason). It should not
be a famous shrine (since it would then be frequented
by pilgrims coming to pay homage). It should not be
near a city (because a city is a source of all manner of
disturbance and inconvenience) and not near a
source of firewood or near arable fields (since there

69
would probably be disturbance from noise or the
people themselves). Preferably it should not be near
things or persons that are in any way unsuitable
(such as hot-tempered people, members of the oppo-
site sex, and so on). It should not be near a landing
place (because there people are constantly coming
and going), not too far up-country (since the people
there may not be disposed to give support and may
even misunderstand and give trouble), and not on the
frontier of the kingdom (since that area is strictly
checked by the authorities in charge, and there would
be the possibility of the meditator’s being adversely
affected in case of a border conflict). Lastly, the dwell-
ing should not be in a place where the seven Suitable
Things are unavailable and where neither a good
friend nor a meditation teacher can be contacted. All
these examples of things to be avoided provide a basis
for deciding on the best place to stay, particularly in
the case of a bhikkhu. When the meditator has found
a place free from all these faults, he is said to have a
Suitable Dwelling. The term “Suitable Dwelling” may
imply a whole village, a whole forest, a whole monas-
tery, or a part of it, or just a single hut, cottage, a
cave, the foot of a tree, a valley, or even the medita-
tor’s own room. Briefly put, the meditator should live

70
in a place free from disturbance and favourable to the
practice of mental development.

(2) A Suitable “Resort” is a place where the medi-

tator can conveniently obtain his food and such
other necessities as facilities of communication,
especially those required for his practice. The impor-
tant point about the “Resort” is that food should be
obtainable there without too much difficulty, and
that there should be no unfavourable objects. Par-
ticularly to be avoided are objects poisonous to the
mind, the sort that harm the mind, objects that de-
press, that may lead to ruminating over past experi-
ences and perhaps eventually bring about a return
to the worldly way of life. The commentaries com-
pare the meditator looking for a suitable “resort” to a
cow looking for a suitable pasture.

(3) Suitable Speech is speech that is conducive to

success. It is talk that is good and profitable, talk
that may resolve doubts and encourage the medita-
tor to practise, talk that is agreeable to his tempera-
ment. Even the calls of certain kinds of animals may
or may not be agreeable, let alone the talk of human
beings. Noisy and clamorous sounds and also allur-

71
ing sounds are to regarded as Unsuitable. By con-
trast talk that encourages and gladdens the
meditator, that strengthens and inspires him in his
practice, will add to his knowledge and understand-
ing of his duty and is to be considered Suitable.
Most particularly are the words of a good friend to
be regarded as Suitable Speech.

(4) Suitable People: The people around the

meditator — teacher, friends, fellow trainees, and sup-
porters, both men and women — are Suitable if they
are able to get on well together and live in harmony.
The function of the teacher is to uplift the meditator;
the function of his companions, his fellow wayfarers,
is to provide company for him and make him feel
secure; the function of the lay supporters is to help
him along so that he makes quick and smooth
progress. This is what is meant by Suitable People.

(5) Suitable Food is food that suits the tempera-

ment of the meditator in the ways mentioned above
under “Character-types.” To be suitable the food
must nourish the body and protect it from illness;
and of course the meditator must eat it correctly,
mindful of its true purpose. Whether the food is to

72
be vegetarian or not, whether it is to include fruit or
starches, and so on, depends on time, place, and
personal preferences and ideas. No general rule can
be laid down for all people; but if the food the medi-
tator gets is just what his body and mind require,
that food is to be regarded as definitely suitable.

(6) Suitable Climate implies a favourable season,

a time of year that provides good environment, good
scenery, good weather, and the like. The choice of
climate will be made under either of two conditions:
If the meditator is going to practise for only a limited
period or if he is about to practise for the first time,
he should select the best season possible. In this
case there will be ample opportunity to select time
and place. If, on the other hand he is practising con-
tinuously, he has very little choice. He may, how-
ever, select a season in which to practise one
particular aspect of the training more strictly than
usual. And in either case he may, if conditions per-
mit, move to a locality where atmospheric conditions
are such as to constitute Suitable Climate. The
meditator may decide for example where he will live
in summer, where in winter, and where during the
rainy season. Or if he is not in a position to move

73
from one place to another, he may adjust his resi-
dence in such a way as to achieve the same result.

(7) Suitable Posture is any one of the four

postures — sitting, lying, standing, and walking —
that is beneficial to the practice. Which particular
posture is to be preferred can be discovered by per-
sonal experiment. The meditator must find out in
which posture his mind can most easily become
concentrated and remain so. Having found his
Suitable Posture, he should keep to it. Once he has
become proficient in concentration he can use the
remaining three postures as well so that he can
develop one-pointedness regardless of posture.

Summing up, all these seven Suitable Things are

things immediately related to the meditator that are
favourable to his practice. They can on no account
be ignored. The seven are, once again: Abode,
Resort, Speech, People, Food, Climate, and Posture.
The better the meditator is able to select them the
more cheerful and fresh he will be, the more free of
tiredness and boredom with the practice. Hence
these seven are recognized as things to be carefully
studied and attended to.

74
 Chapter iii

Theoretical Background

Two kinds of preparation are needed for the practice

of meditation or mental development (bhàvanà). First
the meditator must have technical know-how, theo-
retical understanding. With a sufficient theoretical
understanding he is able to practise along the right
lines without going astray. Having prepared himself
by studying the theory, the meditator can decide
what kind of practical preparation is needed, and
how much. Then he has to put it all into practice.

The general theoretical points that the meditator

must know have been listed under eight headings,
as follows:

(1) What is concentration? This can be answered

in various ways depending on whether one has in
mind the actual work of meditation, the course of
meditation, or the result of working on the medita-
tion object. Any one of these three can be called con-

75
centration (samàdhi). The definition of concentration
given in the texts is this: “a wholesome mind steadily
fixed on an object.” In this definition concentration is
considered as the result. The term “concentration”
can, however also cover the mental work that will
give rise to this wholesome mind steadily fixed on its
object. Actually the term “wholesome” is much more
important that “steadily fixed on an object”; because
if the mind happens to be unwholesome, then, even
though it may be steadily fixed on an object, the
result is wrong concentration. For this reason the
object used for the practice of concentration must be
one that can serve as the basis for a wholesome
mind. Furthermore the motives for practising con-
centration must be pure from the very outset, and,
as mentioned before, must be based on insight and
right view.

(2) What is the technical meaning of “concen-

tration”? Technically speaking concentration is the
firm establishing of the mind (citta) and the mental
factors (cetasika). The mind is firmly established
because the mental factors coexisting with it are
wholesome and make it so established. The expres-
sion “firmly established” implies that the mind is

76
fixed on one single object, not disturbed by any
other object, and not dominated by any of the
hindrances or defilements.

(3) What are the characteristic, function, manifes-

tation, and proximate cause of concentration? The
characteristic of concentration is non-distraction;
its function is overcoming of distraction, and hence
the attainment of calm; its manifestation is non-
wavering; and its proximate cause is happiness. It
should be remembered that there must always be
satisfaction, ease, cheerfulness, joy — in a word,
happiness. Happiness is the proximate cause of
concentration.

(4) How many kinds of concentration are there?

This is a purely theoretical point, really just a mat-
ter of linguistic convention, and we need not con-
cern ourselves with it over-much. The following brief
account will suffice for our purposes: Concentration
may be regarded as of just one kind, namely, the
state of mind which is firmly established. Or it may
be regarded as of two kinds if we classify it as mun-
dane and supramundane, or as access concentra-
tion and full concentration (upacàra- and appanà-

77
samadhi); and there are several other pairs of this
type. Again, concentration is of three kinds if we
classify it as inferior, medium, and superior. We
may also classify it into four kinds, each accompa-
nied by one of the four Bases of Accomplishment
(iddhipàda). And it is divided into five kinds on the
basis of the jhàna factors. All these classifications
are of purely theoretical interest.

(5) What is the defilement of concentration? In

the language of the texts the defilement of concen-
tration is the state of mind that reverts to sensuality
and the unwholesome. This is concentration on the
mundane level, which can still relapse and, deterio-
rate if not well guarded.

(6) What is the cleansing of concentration? The

answer is: the state of mind precisely the opposite of
the one just mentioned, in other words a mind free
from defilements and worries, always radiant be-
cause accompanied by mental factors (cetasika)
belonging to the category of insight.

(7) How is concentration to be developed? This is

concerned purely with practice. We shall deal with it

78
in detail later and here merely sum it up briefly as
follows: Purify conduct, eliminate the various im-
pediments, approach a teacher in the right way,
study well, receive a concentration object, live in a
place suitable for practice, remove minor impedi-
ments, and then develop the concentration object.
This last will be dealt with in a separate chapter.

(8) What is the benefit of concentration? The

meditator must know in advance the benefit or fruit
that will be obtained from what he is going to do.
Such knowledge, apart from being a continual
source of inspiration, is a necessary foundation,
which helps prepare the way to the goal. Because
concentration is of several kinds, the benefits de-
rived from it are also various. In the texts we find
that five benefits of concentration are listed. These are:

(a) Happiness here and now (diññha-

dhammika-sukha). This is experienced by any-
one whose mind is concentrated, but in partic-
ular by fully purified beings (arahants), who
enter concentration in order to rest.

(b) Insight (vipassanà). Each of the various

states of concentration is a basis for insight,

79
that is, seeing impermanence, unsatisfactori-
ness, and non-selfhood so penetratingly that
the mind is freed from clinging.

(c) Higher knowledge: This differs from in-

sight. A person who has gained insight may not
necessarily have higher knowledge. Far more
preparation and concentration practice of a
specific kind is necessary before higher know-
ledge can arise. Higher knowledge here refers
to various kinds of psychic power (iddhi-vidhi)
of a wholesome nature.

(d) Attainment to a supernormal plane of

existence. This generally refers to the “Brahma
world” (Brahma-loka). Concentration at all lev-
els raises the mind to planes of existence
higher than that of the sensual world (kàma-
loka). But merely aiming for the Brahma world
is not in keeping with the spirit of the Buddha’s
teaching which aims at transcending existence,
at completely destroying the “circle of becom-
ing.” Unfortunately the aims of pre- and non-
Buddhist meditation practices are always being
confused with the true and ultimate aim of
Buddha-dhamma. The meditator must under-

80
 stand this point and keep it in mind because
there is a possibility that, without realizing it,
he may start craving for and clinging to life in
the Brahma world. The danger of clinging is
much greater here than in the case of (c) above.

(e) Attainment of “extinction” (nirodha-

samàpatti). This is the highest of all the “ex-
traordinary achievements.” It can be described,
as a form of the Happiness of Freedom (vimutti-
sukha). This attainment is reserved exclusively
for some types of Non-returners (anàgàmi) and
for fully liberated beings. (arahants). It is not
to be aspired for by all, being inaccessible to
the general run of people. There is, therefore,
no need to discuss it here in detail. Although
this list of five benefits was made by teachers of
quite a late date, it is of value in helping a
meditator to decide which kind of concentra-
tion he is going to practise.

Now we deal with the second aspect of preparation

for the practice. Certain rules have been prescribed
as a guide in preparing for the practice of mundane
concentration, that is, concentration by persons
other than Ariyans, “Noble Ones.”

81
(1) Purification of moral conduct. This means giv-
ing up any kind of conduct that leads to hesitation
and self-reproach. This point has already been dealt
with in Chapter i under “confession of offences” and
need not be discussed further.

(2) Elimination of the various Impediments. This

too has been explained already (see Chapter ii).

(3) Approaching a “good friend” (kalyàõa-mitta) or

meditation teacher. In the texts lengthy explanations
are given on this point. But all those explanations
apply to a particular place, period, and culture,
namely that of the country where the various manu-
als of practice were written. Hence we cannot take
all those explanations and apply them directly, to
the letter; to insist on doing that would be supersti-
tious and ridiculous, as we mentioned in the very
beginning. Briefly, one must choose an appropriate
time and place for contacting the teacher in order,
first of all, to crate a feeling of respect and trust and
secondly, to let him know just what one wants.
Patience is recommended; it may even take some
months before the various things have been care-
fully and subtly done by both teacher and disciple.

82
Nothing should be done in a short-cut manner as is
the fashion these days. That things must be allowed
to take their course is self-evident. For instance, it
takes a long time for a teacher to get to know the
temperament of his pupil; he can do this only if the
pupil serves and attends on him over a period.

Another thing to do is to find out how much oppor-

tunity there will be for contact with the teacher. If
the disciple is to practise at the teacher’s residence,
there is no problem, since he can easily consult the
teacher whenever doubt arises. But if he has to stay
at a place far away, there must be preparation as to
the instructions to be received, their quantity and
frequency — all of which it is the teacher’s duty to
decide. Detailed advice has been given based on the
way of life prevailing in olden days. It is said that the
disciple should visit the teacher once every two
days, every three days, or every seven days after the
alms-round, and, having eaten at the teacher’s, re-
turn to his dwelling-place. This is how it was done in
ancient times, in keeping with the way of life prevail-
ing then. Such customs should still be taken into
consideration nowadays and adapted to present-day
needs to the best advantage. If the meditator lives

83
far away in the country-side, he is advised first to
make arrangement for receiving the concentration
object (kammaññhàna) and to contact the teacher
afterwards in the proper way. It is up to us to adapt
as necessary all these traditional practices. If all this
is not arranged properly confusion will arise, which
will be difficult to deal with. Consider, for instance,
the advice given in the ancient manuals regarding
discussion between disciple and teacher. There it is
advised that when speaking to each other disciple
and teacher should sit back to back at the foot of a
tree; with the tree between them, and with their eyes
closed. They should speak carefully, correctly,
straightforwardly, and to the point, discussing only
as much as is necessary. Then they should get up
and leave without seeing each other’s face at all.
This is intended purely and simply to eliminate
sources of disturbance as far as possible. Having
understood the purpose of practices like this, one is
in a position to make preparations for contacting the
teacher. This creates good relations right from the
time the pupil first meets the teacher and maintains
them through the stages of receiving instructions
and advice and discussing difficulties, thus ensur-
ing unbroken progress.

84
(4) Studying the concentration object
(kammaññhàna). Meditation objects are of two kinds,
general and specific. General objects are for contin-
uous use and are not changed; specific objects are
practised in order to accomplish the desired result
as quickly as possible. The former class are prac-
tised every day and are chosen to suit the medita-
tor’s temperament. For example, a timid person
should every day develop loving-kindness (mettà
bhàvanà), a person of lustful character-type should
daily practise meditation on repulsiveness (asubha-
kammaññhàna), and a heedless and dull type of per-
son should daily practise recollection of death
(maraõànussati). All these general meditation
objects are to be practised daily before one of the
specific ones is taken up. Apart from the main medi-
tation object the teacher decides which general
object is suited to the pupil’s personal needs. Every
meditator should take up these two kinds of medita-
tion object as the teacher recommends.

(5) Suitable Dwelling. We have already dis-

cussed at length the kind of dwelling suitable for
a meditator, and there is no need to discuss it
further.

85
(6) Elimination of Lesser Impediments. There are
certain small jobs that the meditator should attend
to before beginning to practise so that he will not
need to worry about them again. Such things in-
clude having his hair cut, shaving, burning out his
bowl, mending washing or dyeing his robes, taking
purgative and the like as may be necessary for dif-
ferent individuals. The meditator should be free
from worry and concern about all these things for as
long as possible.

(7) The actual practice of concentration. The

meditator begins to practise according to the method
he has been given and keeps it up until he reaches
the goal. The details of this will be discussed later.

Before going on to discuss the practice of mindful-

ness of breathing, we must pause to consider just
why the breathing has been selected as the principal
meditation object. Understanding this point will
make the actual practice easier.

Mindfulness of breathing (ànàpànasati) is just one

of the forty traditionally recognized objects of medi-
tation. These forty are classified as follows:

86
(i) The ten kasiõas (literally “totalities”):
(1) Earth kasiõa
(2) Water kasiõa
(3) Fire kasiõa
(4) Air kasiõa
(5) Blue kasiõa
(6) Yellow kasiõa
(7) Red kasiõa
(8) White kasiõa
(9) Light kasiõa
(10) Space kasiõa

(ii) The ten Loathsome Objects (asubha-

kammaññhàna):
(11) Bloated corpse
(12) Livid corpse
(13) Festering corpse
(14) Corpse cut open
(15) Gnawed corpse
(16) Scattered corpse
(17) Hacked and scattered corpse
(18) Bleeding corpse
(19) Worm-infested corpse
(20) Skeleton

87
(iii) The ten Recollections (anussati):
(21) Recollection of the Buddha
(22) Recollection of the Dhamma
(23) Recollection of the Sangha
(24) Recollection of Virtue
(25) Recollection of Generosity
(26) Recollection of Divine Beings (i.e. of their
qualities)
(27) Recollection of Death
(28) Recollection (or Mindfulness) of the Body
(29) Recollection (or Mindfulness) of Breathing
(30) Recollection of Peace (i.e. of Nirvàõa)

(iv) The four Sublime Abodes (Brahma-vihàra):

(31) Loving-kindness
(32) Compassion
(33) Sympathetic joy
(34) Equanimity

(v) The four Formless Spheres (aråpàyatana):

(35) Boundless space

(36) Boundless consciousness
(37) Nothingness
(38) Neither-perception-nor-non-perception

88
 (vi) (39) Repulsiveness of Food (àhàre-
pañikåla-sa¤¤à)

(vii) (40) Analysis of the Four Elements

(catudhàtu-vavaññhàna)

With the ten kasiõas the stress in on form; they are

meant for training the mind in the psychic powers
from the very beginning. The Loathsome Objects are
primarily intended to overcome sensual lust. The
four objects belonging to the Formless Spheres lead
to what are called the Formless Absorptions (aråpa
jhàna), high mental levels which, however, are not
on the path to insight. Altogether there are forty
meditation objects. The reasons for selecting the one
object, mindfulness of breathing (No. 29) from
among these forty are as follows:

(1) Mindfulness of breathing covers three of the

four types of mental training, namely:

(a) The practice leading to Happiness Here-

and-now;

(b) The practice leading to “Knowledge-and-

Vision” (¤àõa-dassana), of the sort called

89
 divine, namely Divine Ear and Divine Eye
(dibba-sota, dibba-cakkhu);

(c) The practice leading to Awareness and

Clear Comprehension (sati-sampaja¤¤a);

(d) The practice leading directly to the

Extinction of the Inflows (àsava-khaya).

Mindfulness of breathing covers completely the first,

third and fourth of these types of mental training
but not the second, which has in any case nothing
at all to do with the overcoming of suffering. Just
how ànàpànasati covers these three types of mental
training will be discussed in detail later on — or the
meditator may prefer to wait and see this by himself
as a result of having actually practised it. None of
the other meditation objects covers as wide a range
of benefits as does mindfulness of breathing.

(2) Mindfulness of breathing is very calm and

subtle as regards both object and destruction of de-
filements. Other meditation objects, including mind-
fulness of body (kàyagatà-sati), which is very
similar to mindfulness of breathing, lack these qual-
ities. Mindfulness of the body is calm and subtle

90
only in destroying defilements; it is not calm and
subtle as to object. By contrast, in mindfulness of
breathing the object is calm and cool, comforting,
not frightening, not repulsive, not difficult to work
on; what is more mindfulness of breathing can
absolutely destroy the defilements. These are the
qualities that make it so special. In mindfulness of
the body the object is fear-inspiring, repulsive; the
loathsome objects are even more so. Because mind-
fulness of breathing has such advantageous quali-
ties, it was recommended by the Buddha himself as
suitable for everybody. He praised it as the medita-
tion object through which all the “Noble Ones,” him-
self included, had achieved success and which they
regularly practised.

(3) Further, mindfulness of breathing can be

used throughout the entire course of training. There
is no need to change from it to another meditation
object. This means that by practising mindfulness of
breathing alone the meditator can develop first of all
concentration, secondly concentration accompa-
nied by intuitive insight, and finally the highest in-
tuitive insight, which eradicates the Inflows (àsava).
Other objects of meditation, especially the kasiõas,

91
stop short at concentration. To go on and develop
insight the meditator has to change over to another
object. But with mindfulness of breathing, when the
meditator has developed fully all the sixteen stages
described below, he has completed both concentra-
tion practice and the insight practice.

As mentioned above mindfulness of breathing alone

leads to three kinds of concentration in one; no other
meditation object is as convenient and comfortable
or as highly praised as this one. It is for these rea-
sons that we have here selected ànàpànasati as the
main meditation object to be studied and practised.

Now we shall pose the question: Who should

develop mindfulness of breathing? We find that in
his discourses on this subject the Buddha used the
words: “Bhikkhus, in this Teaching and Discipline
(Dhamma-Vinaya)…” He was referring, then, to
people studying in this Teaching, people who have
looked at the world, seen suffering in all clarity, and
wish to make an end of that suffering. “Only here in
this Teaching and Discipline are there found the
first Ascetic, the Second, the Third Ascetic, and the
Fourth.” (Majjhima-Nikaya 11) In other words indi-

92
viduals at the four stages on the way to freedom
from suffering, namely, the Stream-enterer, the
Once-returner, the Non-returner, and the Arahant,
are to be found only in this Teaching and Discipline,
only with this way of practice. In other teachings
and disciplines, in other systems, individuals at
these four stages are not to be found. All this shows
that the person who is to develop mindfulness of
breathing is one who aims at making an end of suf-
fering by way of this Teaching and Discipline. Such
a person must equip himself by way of study and
practice as will be further explained.

We now go on to consider what the Texts tell us

about developing mindfulness of breathing. On this
subject we have as our authority the words of the
Buddha himself. The standard source is the
“ânàpànasati-Sutta,” the “Discourse on Mindful-
ness of Breathing,” found in the third section of the
Majjhima-Nikàya (Discourse No. 118). The subject
is referred to in many other places in the Tipitaka
besides this. Essentially the description is every-
where the same, though in non-essential details it
varies somewhat according to the situation. We shall
take as our basis for practice the “ânàpànasati-

93
sutta” itself, which deals specifically with the devel-
opment of mindfulness of breathing including the
ultimate Fruit of the practice.

This Discourse of the Buddha begins like this:

“Now, Bhikkhus, a bhikkhu in this Dhamma and
Discipline, having gone to the forest, to the foot of a
tree, or to an empty house, sits down cross-legged
with body erect, and firmly establishes mindfulness.
Mindfully he breathes in, mindfully he breathes
out.” The Buddha then goes on to explain how to
contemplate in- and out-breathing and everything
that manifests in the course of breathing in and out.
He explains all the sixteen stages, in four sets of
four. Then in the succeeding sections he goes on to
explain the benefits that arise out of this. He
explains how the practice gives rise to the four
Foundations of Mindfulness (satipaññhàna) and the
seven Factors of Enlightenment (bojjhaïga), collec-
tively and individually, and finally how it gives rise
to Knowledge-and-Freedom (vijjàvimutti), which is
the complete cessation of suffering.

To clarify our understanding of the subject we shall

take these words of the Buddha and consider them

94
in order, section by section, explaining each step as
required.

(1) Consider the opening phrase: “Now,

Bhikkhus, a bhikkhu in this Dhamma and Disci-
pline,…” This has already been explained in answer-
ing the question “Who should develop mindfulness
of breathing?” These words refer to any seeker who
intends to practise seriously according to the Bud-
dha’s Teaching.

(2) “…having gone to the forest,…” This needs a

detailed explanation. The meditator should go to the
forest mainly in order to get away from his accus-
tomed environment. Here an analogy is in order.
When a farmer sees a calf sufficiently grown to be
suitable for training, he separates it from its mother
and leads it away to a place apart. There he fastens
it until it forgets its mother and its habit of being
near her. He then trains it or does with it whatever
else he wishes. When the calf is tied up away from
its mother, it cries and struggles in every way; but
in time, being unable to break loose, it gives up
struggling and goes to sleep next to the post. The
mind is just like the calf: it may be trained in this

95
way or that. Its habituation to worldly objects corre-
sponds to the calf’s clinging to the mother cow. Or,
taking it another way, the environment full of
attractive and tempting objects is the cow and the
meditator about to embark on the practice is the
calf. Going to the forest corresponds to the separa-
tion of the calf from its mother. We may think of the
Buddha as a person skilled in surveying and appor-
tioning land. He has recommended the forest as
suitable for anyone intending to undertake mental
development. Here is another simile given by the
Buddha: “As a tiger, go and hide, waiting to catch
the prey; only then will you catch something — and
it will be easy to catch.” Here the prey is the Path
and Fruit, and the tiger is the monk who is ready to
strive earnestly to develop his mind.

According to the Books of the Discipline ( Vinaya-

Piñaka ) the word “forest” refers to a place at least
five hundred bow-lengths away from the nearest
village. But the meditator may take the word
“forest” as meaning any place away from the usual
tempting environment. The recommended distance
of five hundred bow-lengths is a good guide in any
case. In the Discourse “forest” refers to a clearing

96
in the jungle or a habitable grove. Later teachers
commented that one should go in summer to the
forest or to an open, airy region, in the winter to
the foot of a tree or to a thick forest, and in the
rainy season to a cave or overhanging rock that
protects from the rain. At some places in the Pali
literature it has been further pointed out that in
summer it is more comfortable to spend the day in
the forest and the night in the open, while in
winter it is better to spend the day in the open and
the night in the forest. But the Buddha himself
generally mentions only three kinds of place : “the
forest, the foot of a tree, or an empty house.” It
seems that later teachers seeing this list of three
kinds of place prescribed them for the three sea-
sons. The meditator should note what kind of place
is suitable, having in mind only that it should be a
“forest” in the sense of a place of solitude, free from
disturbance by worldly objects and conducive to
physical detachment ( kàya-viveka ). That is what is
required.

(3) “…sits down cross-legged…” Here we must,

consider why the sitting posture is to be used and
just what is meant by sitting cross-legged.

97
The sitting posture is the most suitable one for
meditation — because it enables one to give one’s
whole attention to the practice. There is no danger
of stumbling as in the posture of standing; and, it is
not conducive to sleep or any other unprofitable
condition — as is the posture of lying. For these rea-
sons the sitting posture has been used since time
immemorial. Other arguments in favour of sitting
have been given in the section on character types. It
does not follow, of course, that the meditator has to
remain seated without ever changing his posture;
nor is it implied that concentration cannot be devel-
oped in other postures.

The term “cross-legged” indicates a firm and balanced

posture that can support the body easily and conven-
iently and is comfortable insofar as it permits proper
circulation of blood and air. The right way to sit
cross-legged is as follows: Lower the body into a sit-
ting position and stretch both legs out in front. Bend
the left knee so that the sole of the left foot comes to
be under the right thigh; and then lift and bend the
right leg and place the right foot on the left thigh.
Place the hands one on the other. This is called the
Half-Lotus Posture. If the left foot is then lifted and

98
placed on the right thigh, there becomes the still
more stable Full Lotus Posture or padmàsana. In
Thailand it is called Nang-khat-samàdhi-phet, the
Diamond Samàdhi Posture. It is to this cross-legged
posture that the Sutta refers. Whether or not the
meditator has difficulty sitting in this posture will de-
pend very much on the culture in which he was born
and reared. He must in any case make an effort and
train himself to it. No other posture will yield the
same results. He may sit otherwise only if really nec-
essary, as for instance through illness or physical dis-
ability. For a normal person it is highly desirable to
make an effort to become accustomed to the lotus
postures, even if it requires long training. The
Chinese call this àsana the Indian posture because
the Chinese normally use chairs. But for anyone who
wishes to practise meditation the Indian posture is
essential — as is attested by Chinese Buddhist litera-
ture dating back over a thousand years. So no-one
should introduce any variation in the posture of med-
itation. That anyone can train himself to sit in the
proper way has been proved.

(4) “…with body erect…” This means simply

“sitting up straight.” The word “erect” indicates that

99
the spine is to be kept as straight as if it were rein-
forced with a straight iron rod. It is desirable that
all the vertebrae of the spine should fit in perfectly
with one another in order that blood and air may
circulate naturally — a most desirable condition
under the circumstances. Unpleasant feelings aris-
ing from obstruction of the circulation of blood and
air will thus be minimized. Physically these are the
benefits aimed at. Mentally, the aim is to make the
mind upright also, preventing it from tending to left
or right, forwards or backwards, preventing it from
inclining to indulgence in either sense pleasures or
self-mortification, and so on. It should be noted
here that one who can do this well will keep his
body straight at all times no matter whether his
eyes are open or shut, and even when the mind is in
deep meditation and so not consciously controlling
the body.

(5) “…firmly establishes mindfulness.” (…satiü

parimukhaü paññhapetvà, usually translated
“…establishes mindfulness in front of him.”) This
refers to mindfulness, which is firmly established on
the object, here the breathing. It may be paraphrased
as “making the mind one-pointed on the breathing,”

100
meaning that the mind is exclusively aware of and
concentrated on the breathing. The mind is simply
fixed on its object; as yet no knowledge (¤àõa) is
present, the mind being only in the very beginning
stage of concentration. Essentially, then, the words
quoted mean: “He directs his whole attention, his
entire awareness, towards the breathing.”

The meditator need not necessarily keep his eyes

shut. He can practise with eyes open by fixing his
gaze at the tip of the nose until he sees nothing else.
Provided he has strong will-power he will have no
difficulty practising in this way. Even if the eyes are
open and the meditator is gazing at the tip of his
nose, the mind does not become focussed there be-
cause it is aimed at the breathing, following the
breathing alone. It is more difficult to practise with
eyes open than with them shut. It demands a great
deal of effort in the beginning, but this is compen-
sated for by the fact that the meditator is less likely
to become sleepy and in the end has stronger will-
power and a better ability to establish mindfulness
firmly. Anyone who is determined to practise solidly
and become a perfect meditator is advised to begin
practising with eyes open.

101
(6) “Mindfully he breathes…” Here the key word
is “mindfully.” The meditator has to be mindful of
breathing in and out. As long as he has his mind
focussed on the in- and out-breathing he is what is
called a satokàri, “one who is exercising mindful-
ness.” The outgoing breath is called àna, the incom-
ing breath àpàna. These two words, combined in
accordance with the phonetic rules, form the com-
pound ànàpàna, meaning “breathing in and out.”
Mindfulness fixed on out-breath and in-breath is
called ànàpànasati; one who is exercising this kind
of mindfulness is called a satokàri.

102
 Chapter iv
ânàpànasati: Stages i To iv

Having dealt with the necessary qualifications and

the posture of the person who is to develop mindful-
ness, the Buddha went on to speak of the successive
steps in concentrating on the breathing, as follows:

(i) Breathing out long, he knows, “‘I’ am

breathing out long”; Breathing in long,
he knows, “‘I’ am breathing in long.”

(ii) Breathing out short, he knows, “‘I’ am

breathing out short”; Breathing in short,
he knows, “‘I’ am breathing in short.”

(iii) “Experiencing the whole body (of breath),

‘I’ shall breathe out,” thus he trains himself;
“Experiencing the whole body ‘I’ shall
breathe in,” thus he trains himself.

(iv) “Calming the bodily-formation, ‘I’ shall

breathe out,” thus he trains himself;
“Calming the bodily-formation, ‘I’ shall
breathe in,” thus he trains himself.

103
These four stages are collectively called the First
Tetrad of mindfulness of breathing. Various points
of practice must be explained at length before the
next Tetrad can be dealt with. On a certain level the
practice of this, the First Tetrad, is complete in it-
self; from it the meditator may proceed directly to
the practice of insight (vipassanà-bhàvanà) without
passing through the second and third Tetrads. This
being the case, this first Tetrad is worth considering
in some detail.

Stage i
Breathing out long, he knows,
“‘I’ am breathing out long;”

Breathing in long, he knows,

“‘I’ am breathing in long.”

This Stage deals primarily with the long in- and out-
breathing. What needs to be understood is the word
“breathing” itself. In order to understand long
breathing the meditator should practise breathing
in and out as long as he can and observing, so that
he gets to know just what the longest breath is like.

104
Then he should compare this with the shorter than
normal breath, as at a time of fatigue, so that he is
able to recognize just how short or long his breaths
are. Lastly he should make the experiment of inten-
tionally breathing as short as he can in order to
make a further comparison. In the end he will know
what way long breathing from short breathing and
what they are actually like. He will be able to con-
centrate in the right way on the long and short
breathings as required.

In the long breathing practice, each breath, that is,

each incoming breath and each outgoing, breath,
may take as long as thirty to forty seconds. ‘This
practice will be successful only if the meditator
breathes completely relaxed and sits perfectly up-
right. In making the longest possible in-breath he
will note that the abdomen contracts to the maxi-
mum and the chest expands to the maximum; con-
versely, on making the longest possible out-breath
the abdomen expands to the maximum and the
chest contracts to the maximum. Such breathing
can really be called the longest in the sense of both
distance and time.

105
To see this properly the meditator should examine
also the short breathing for the sake of comparison.
Short breathing has the opposite manifestations. On
the in-breath the abdomen expands; on the out-
breath it contracts. It can be seen that the reason for
this is that so little breath is taken in that the upper
portion of the chest expands and contracts hardly at
all. So the manifestations at the abdomen are just
the opposite of those associated with long breathing.
The meditator must know just how to observe, other-
wise he will misunderstand and become completely
confused. As a guiding principle, an in-breath is
“short” if it causes the chest to expand only a little
while not causing the abdomen to contract at all; if a
breath does cause the abdomen to contract, it is to
be considered “long”. Conversely, to “breathe out
short” is to breathe out only so much as to make the
chest contract slightly and not so much as to make
the abdomen expand; if the abdomen does expand
the breath is to be considered “long.” The criterion is
the degree of contraction of the chest. The move-
ments at the abdomen will always be the opposite of
those at the chest — at least in the case of long
breathing. Anyone who has studied carefully the res-
piratory system will follow this account quite easily.

106
With regard to “breathing long” the commentaries
advise us to observe two kinds of animals. In animals
of the first kind, such as the elephant, the duration
of the breathing is longer than in animals of the
second kind such as mice and rabbits. So to speak in
terms of time and describe the breathing as slow or
rapid amounts to the same thing as to say that the
breathing is long or short. What has been said here
applies only to what the meditator observes; the
actual quantity of air entering and leaving is quite a
different question.

Another point to be observed is whether the breath

is heavy or light, coarse or fine. If the air “strikes the
nostrils violently,” the breathing is described as
heavy or coarse; if it does not “strike the nostrils vio-
lently,” so that the contact is not felt, the breathing
is spoken of as light or fine. These two characteris-
tics of breathing should be understood as well, be-
cause they are relevant to the following steps.

We come now to the various ways of concentrating

on the breathing. Here the practice consists in first
testing all the organs concerned with respiration,
such as nostrils palate wind pipe, lungs, and so on,

107
making sure they are in normal and fit condition;
and letting the breath move in its natural way, occa-
sionally forcing it to be longer or shorter than nor-
mal. This preparatory step is intended to familiarize
the meditator first of all with the natural rate of
breathing, which is normally constant. Having done
this he should begin examining just how long or
short the breathing is.

Whether the breathing is short or long depends on

the state of the mind and the condition of the
body — in fact, no sooner does one start taking an
interest in the breathing than the breathing be-
comes longer or shorter than usual. So in the first
step the meditator must observe how the length of
the breath changes according to circumstances.
For example, if the state of mind is normal the
breathing is long; and if the state of mind is bad, as
when there is anger, the breathing is short and
abrupt. Again, when the body is at ease the breath-
ing is longer than when it is in some abnormal con-
dition owing to fatigue or the like. In whatever
condition the breathing happens to be, as soon as
the meditator concentrates on it, it is naturally
bound to become longer. He must be aware, then,

108
of changes in the breathing in this respect as well;
only then will he be able to concentrate on the
breathing and observe how long or short it is.
When he has concentrated on the breathing for a
considerable time, he will be more acutely aware of
the length or shortness of it.

In the beginning, the meditator should breathe as

roughly and as slowly as possible in order to observe
what the breathing itself is like: how it strikes the
nostril as it enters; where it appears to terminate;
where and for how long it stops before reversing
direction. If he breathes lightly and finely from the
very beginning he will be unable to observe these
things and will find it difficult to concentrate on the
breath, perhaps so difficult that he fails completely
in the attempt. In addition, it is advisable for the
meditator to breathe so roughly and heavily that a
sound is produced which is audible to himself. The
ears are helpful in concentrating on breathing.

Actually to “establish mindfulness on the breathing”

is to concentrate not on the air itself but on the sur-
face of the skin where the air strikes. Air, being so
fine and intangible, is very difficult to observe; but

109
when it happens to strike the surface of the skin at
a sensitive spot, it is easy to detect its presence and
to observe the duration of the contact. And when
there is an audible sound as well it is all the more
easy to observe how long or short the breaths are.
This is the advantage of breathing heavily in the be-
ginning. Even in the later stages of the practice the
meditator will find it advantageous to breathe deeply
and heavily until he has become used to it and it
has become-a habit. This will always be beneficial to
the training in succeeding stages, quite apart from
being very good for bodily health. It is advisable,
then, to train oneself to breathe deeply and heavily
in a natural way at every opportunity.

Now we come to the point where the breathing has

become naturally long as a result of attention hav-
ing been directed towards it. This concentrating is
simply “the act of fixing attention on the breathing
which is moving in and out in its own way.” We may
also say that it is “observation of the breathing in a
certain state and at a certain time.” But we prefer
the clear and vivid definition found in the medita-
tion manuals and the Abhidhamma: “Tying the
mind to the breathing with the tether of mindful-

110
ness.” So now we have to study at least three things:
breathing, mind, and mindfulness. In addition we
have to study the various results of this “tying the
mind to the breathing.”

The first of these three things, the breathing, has

already been discussed. Now for the second one, the
mind. The mind has previously been absorbed in all
manner of worldly objects; now it is being deprived
of them and made fast to the breathing with the
tether of mindfulness; it will no longer be allowed to
mingle with those worldly objects as it has done so
far. Mindfulness is a wholesome mental factor or
cetasika. It serves to lift or draw the mind and tie it
to the breathing, which is purely physical but not a
basis for unwholesome states; so through the power
of this factor of mindfulness the mind can become
free from the unwholesome and attain to the whole-
some. In this step there is still only concentration,
knowledge or ¤àõa not having arisen as yet. Hence
speak of it as “preliminary work” (parikamma). This
“preliminary work” is a kind of mental activity which
we shall classify later as a Factor of Absorption
(jhànaïga), called Directing of the Mind (vitakka).
(It should be realized that the word vitakka here has

111
this meaning and not the commonly known mean-
ing of thinking and speculating.)

Concentrating in the manner described prepares the

way for the automatic arising of knowledge and
awareness of the length or shortness of the breath-
ing and the like. When the breath is moving in and
out and the mind is tied to it with mindfulness, the
mind, as it were, moves in and out, following the
breath. Knowledge then arises quite automatically.
This knowledge is not Insight (¤àõa); it is just Clear
Awareness (sampaja¤¤a), full awareness of the
present condition of the breathing. (In some texts,
however, the word ¤àõa is used for this kind of
knowledge as well, a fact that has to be realized in
order to avoid confusion. The word ¤àõa has a wide
range of meanings; it can mean knowledge of any
kind at all, but strictly speaking applies to intuitive
knowledge. The word “¤àõa is over-popular, often
being used where a weaker word would do. Some
teachers classify even the awareness that “I am
breathing in long” as a kind of ¤àõa — all of which
leads to unnecessary confusion.) So knowledge
arises right at the very beginning of the practice of
ànàpànasati. No sooner does the meditator concen-

112
trate on breathing out long than he is aware “‘I’ am
breathing out long.”

The sequence of events during this concentrating on

breathing is as follows:

1. After long practice in concentrating on the

breathing the meditator finally manages to concen-
trate successfully. As a result there arises in him for
the first time the wholesome mental factor of…

2. Zeal (chanda). When zeal is present the

breathing appears longer than before. It also be-
comes finer, if not in the early stage of the arising of
zeal, then in the later. And when the meditator,
aided by the power of this zeal, establishes mindful-
ness for some time on this longer and finer breath-
ing, he experiences…

3. Gladness. The Word “gladness” (pàmujja) im-

plies a lighter form of Rapture (pãti), a wholesome
mental factor later to be ranked as one of the five
important constituents of the First Absorption. By
the power of this gladness the breathing becomes
still longer and finer and the mindfulness of the

113
meditator is so firmly established that it just does
not leave the object. The mind at this stage is there-
fore said to be…

4. Air-originated. The term “air-originated mind”

is used because the mind in this stage is condi-
tioned exclusively by the breathing and concentra-
tion on the breathing. It merely indicates that the
mind has just become one-pointed, that is, fixed on
one single object and has attained this one-pointed
condition by way of the breathing. After this there
arises …

5. Equanimity (upekkhà) towards worldly ob-

jects. The various Hindrances (nãvaraõa) no longer
disturb the mind; equanimity is clearly manifest.
Meanwhile…

6. The breathing is replaced by a mental image

( nimitta ) called the Acquired Image ( uggaha-
nimitta ). This image is very clear to the inner eye in
one form or another. The particular form it takes
differs for different people. When this mental im-
age has become well developed it can be said
that…

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7. Mindfulness has become automatic. It is
manifest as a mental factor as well as fulfilling its
function of concentration. Because mindfulness is
operating uninterruptedly there arises what is called
sampaja¤¤a or Full Awareness. Here, however, we
give it a new name and say that…

8. Knowledge becomes manifest. Just what this

means depends on the particular step of the prac-
tice in which the knowledge arises. In this, the first
Stage of the practice, the knowledge that arises is
merely Full Awareness, which simply makes one
aware of the fact that “‘I’ am breathing out long,” or
“‘I’ am breathing in long.”

9. The “body” (kàya) becomes manifest also.

The breathing is referred to as “the body “(kàya), be-
ing part of the physical body (råpa-kàya), a constit-
uent of matter — though strictly speaking a mental
body (nàma-kàya) is manifest also. Consciousness
and its factors, zeal, gladness, and so on — which
are referred to as the mental body (nàma-kàya) —
are all present. But since the practice in this step is
only in its beginning stage, and since the meditator
is only aiming at concentrating on the breathing,

115
that is, on the physical body or råpa-kàya, the word
“body” (kàya) refers only to the physical body and in
particular to the breathing. When the body, that is
to say, the breathing is perceived, mindfulness is
established and knowledge arises. Thus all three are
present, and the meditator, or more precisely the
mind of the meditator, has attained to…

10. Complete success in establishing mindfulness

of the body. This is achieved even here in Stage i
based only on concentration on the long breathing.

In the first three of these ten steps the length of the

breathing passes through three phases:

(1) The breathing is naturally long and slow.

(2) It becomes longer owing to the zeal that
has arisen.
(3) It becomes still longer on account of the
gladness that arises after zeal.

Another three modes of breathing may be recognized

according as

(1) the out-breath is long, or

(2) the in-breath is long, or
(3) Both the out-and the in-breath are long.

116
These three, when combined with the three phases in
the length of breathing listed above make a total of
nine, known as the nine Modes of Length. These nine
Modes of Length form a sound guideline for the train-
ing in concentration on long breathing in Stage i.

Stage ii

Breathing out short, he knows

“‘I’ am breathing out short.”

Breathing in short, he knows

“‘I’ am breathing in short.”

This Stage differs from the first only in that it deals

with short breathing rather than long. Breathing
short here refers only to breathing that occurs inter-
mittently, namely while the meditator is training
himself by on purpose taking short breaths. As soon
as he knows just what the short breath is like, he
stops breathing short. The terms “short” and “long”
may be applied to normal breathing depending on
one’s choice of criteria. If a person realizes that his
breathing is naturally shorter than that of the aver-

117
age man, he should recognize that as normal for
himself. As his practice progresses, zeal and glad-
ness will arise and gradually increase the length of
his breaths. The various stages dealt with under
“long breathing” will be attained one by one until all
ten are completed.

Should short breathing occur during the practice

because of fatigue, excitement, illness, fear, pain, or
because of confusion in the initial stages, that short
breathing should be observed and acknowledged as
short. If it is not made much of, it will pass and not
occur again. Once such short breathing has passed,
there is no need to think about it again.

If the meditator trains himself to breathe short as an

experiment, the observing of the short breathing
lasts only as long as the experiment. The real objec-
tive of training in short breathing to give the mind
experience in dealing with the more difficult condi-
tions, so that it will be equipped to attain concentra-
tion with every kind of breathing.

To sum up, breathing short in Stage ii has been

taught as a preparation for the short breathing that

118
will occasionally occur of itself. It is also used as a
means of observing and comparing the characteris-
tics of long and short breathing. When the meditator
has understood well both kinds of breathing, he will
be equipped to attain full concentration without
hesitation regardless of whether the breathing is
short or long. Normal breathing changes in response
to various natural factors such as zeal. Exception-
ally short or long breathing may intervene at times
but never for long. This must be adjusted as the sit-
uation demands. For instance, the arising of uneas-
iness can be detected by noting that the breathing
has become shorter. The breathing can then be ad-
justed, made long again, by developing gladness.
Full awareness on the part of the meditator enables
him to concentrate on both short and long breath-
ing. No matter how complicated the manner in
which they arise, he will always be able to gain con-
centration.

Stages i and ii can be illustrated by the analogy of a

swinging cradle. A hanging cradle is kept swinging
by the nurse looking after the child. The baby, when
it has just been put into the cradle, does not want to
sleep. It tries to climb out of the cradle, and is likely

119
to fall at any moment. The nurse has to be very
careful and keep her eyes fixed on the child. No mat-
ter in which direction the cradle swings, and regard-
less of whether it swings short or long, fast or slow,
because of the movements of the baby or because of
her own irregular pushing, she must constantly fol-
low with her eyes each swing. She is fully aware
when the cradle swings short and when it swings
long. Stages i and ii of ànàpànasati are similar.
Through the power of mindfulness or the mind’s
concentration on the breathing, the state of the
breathing — long or short, fast or slow — is known at
all times. Because mindfulness never leaves the
breathing but remains fixed on it in this way until it
becomes regular and smooth, the meditator moves
on to Stage iii.

Stage iii

“Experiencing the whole body

(of breath), ‘I’ shall breathe out,” thus
he trains himself;

“Experiencing the whole body, ‘I’ shall

breathe in,” thus he trains himself.

120
Some points here require careful attention.
Consider the words “he trains himself.” ânàpàna-
sati has now reached the stage where insight
( ¤àõa ) is attained. The words “he trains himself ”
refer to the practice of the Threefold Training,
namely the Training in Morality, Concentration,
and Insight ( sãla-, samàdhi-, pa¤¤à-sikkhà ). The
meditator practising this Threefold Training fully is
advised to reflect that when on the breathing one
has restraint, and that when practising restraint
one is morally pure. This is perfect morality. While
practising in this way the meditator cannot trans-
gress the moral precepts and so is practising the
Training in Morality. When his mindfulness re-
mains fixed on the object, in this case the breath-
ing, he has full concentration ( samàdhi ). His mind
has only one object, and is established in that
object. A person in such a condition is said to be
practising the Training Concentration. Next when
the meditator sees the various objects present to-
gether with their characteristics, and realizes that
his mindfulness is clearly manifested in relation to
those objects, he is said to have knowledge or in-
sight. The meditator is then practising the Training
in Insight. In this way the meditator is practising

121
the entire Threefold Training. The interesting point
is that by merely practising this “experiencing of
the whole body” all three aspects of the Training
are cultivated. Even just this much practice guaran-
tees perfect Morality, Concentration, and Insight.
This is the remarkable thing about Morality-
Concentration-Insight. It answers the question how
a person who has not studied the scriptures
thoroughly can practise the Threefold Training
perfectly.

Another point to observe is that the Buddha begins

using the words “he trains himself” here at Stage iii
and then uses them with every stage up to the six-
teenth and last. From Stage iii onwards we are con-
cerned with the real practice, the training proper.
What is more this practice is complete as regards
the Threefold Training. Stages i and ii are just pre-
liminaries, the bare beginnings of the training in
how to concentrate on an object. They consist
merely in restraint, there being as yet no true
Morality, Concentration, and Insight. The Threefold
Training is completed for the first time in Stage iii,
and it can therefore be said that it is here that true
knowledge or insight first arises.

122
The word “experiencing” as used in the lines
quoted implies complete knowledge, something
higher than the mere sampaja¤¤a ( Full Awareness )
of Stages i and ii. “Experiencing” means knowing
everything completely, clearly, and in detail. The
compound pañi-saü-vedã implies knowing clearly
and completely the various phenomena in their
natural sequence. It further implies knowing the
“body,” that is, the breathing itself, as to its char-
acteristics, its state of being, its causes and
results, and so on. Since the word “body” refers
here to the breathing, it follows that knowing fully
means knowing the breathing as short or long,
knowing the movement of the breathing, knowing
the source of the breathing, namely the life-force,
and knowing the result of breathing, namely the
function of respiration, the necessary condition for
the body and the whole physical aspect of life. To
sum up, “experiencing the whole body” simply
means knowing immediately everything related to
the breathing. This knowledge culminates in know-
ledge of the impermanence, unsatisfactoriness, and
non-selfhood of all these states and functions — a
point that will be dealt with in the higher stages of
the practice.

123
Now consider the phrase “the whole body.” To under-
stand this we must first consider the word “body”
(kàya). Kàya means literally “group.” As mentioned
before, there are two kinds of kàya or “body,” the
mental and the physical (nàma-kàya and råpa-
kàya). The mental body or group includes the feel-
ings (vedanà), perceptions (sa¤¤à), mental con-
ditionings (saïkhàra), and consciousness (vi¤¤àõa).
Thus it covers a wide range; but in the present case
the reference is to the various mental states that
arise during concentration on breathing, such as
zeal, gladness, mindfulness, full awareness and the
like. All of these belong to the nàma-kàya, the men-
tal body. The råpa-kàya is the physical body made
up of the four Primary Elements (mahàbhåta),
Earth, Water, Fire, Air. But here it refers in particu-
lar to the breathing, which is closely related to the
Primary Elements, being what maintains them and
gives them value and purpose, as well as being the
basis for the continued existence of the mental body.
In short, the “body,” that is, the breathing, performs
the function of kàya-saïkhàra, body-conditioner. It
conditions the physical body, maintaining it as the
basis for the continued existence of the mental body.
A thoughtful person who has perceived the nature of

124
the whole body, physical and mental, and seen how
its two aspects are interrelated, can discover for him-
self the significance of the breathing and see it as
worthy of special consideration. Hence it suffices to
say that the monk “contemplates the body in the
body”: out of the entire body, physical and mental,
the meditator selects and watches one particular
body, the breathing. Hence it is that ànàpànasati is
called Foundation of Mindfulness Consisting in
Contemplation of the Body (kàyànupassanà-
satipaññhàna). The essence of this is natural and un-
interrupted “contemplation of the body in the body,”
which means knowing each in- and out-breath.

Now consider the word “whole.” Though this word is

used in connection with every kind of body, here it
means simply that body which is the whole breath-
ing or everything related to that body. Since the
word “body” refers here to the breathing, the things
to be known are all the things directly connected
with that breathing. This means knowing the char-
acteristics of the breathing and knowing what arises
as a consequence of the breathing. Again, ànàpàna-
sati in this third Stage is still primarily concerned
with concentration; so the words “the whole body”

125
have meaning mainly insofar as they are concerned
with concentration developed through the breath-
ing. We can specifically say, then, that “the whole
body” means the entire breathing process. To expe-
rience the “whole body” is to experience the breath-
ing thoroughly, in all respects.

As to how to “experience the whole body,” an easy

way has been suggested. It consists in first analys-
ing the breathing into three phases: beginning,
middle, and end. The meditator must feel where the
breath originates, how it moves, where it ends, on
both in- and out-breath. In the case of breathing in,
the breath can be said to originate at the nostrils or
some point in that region where the meditator feels
the incoming air strike. Normally the incoming air is
felt to strike at the tip of the nose, though a person:
with prominent lips will feel it on the upper lip,
which is then to be taken as the point of origin. The
“middle” of the breath is the interval between the
point of origin and the end of the breath. So we
must consider next the point where the breathing
ends. We need not be too seriously concerned as to
just where the in-breath ends and turns about. It
suffices to take as the end-point a feeling that

126
appears more clearly than others and is more con-
venient to concentrate on than others. When breath-
ing in to the maximum, the meditator should feel
the end of the throbbing movement and pressure of
the breathing. It is generally held that the in-breath
ends at the navel.

It should be borne in mind that we are here con-

cerned with the practice of meditation and not with
anatomy or physiology. The exact point at which the
breath ends is unimportant; what is important is to
establish mindfulness on the breathing and to expe-
rience it. So the navel may as well be taken as the
end-point of the in-breath. It suffices for our pur-
poses. We may say, then, that the in-breath has as
its point of origin the tip of the nose, as its end-point
the navel, and as its middle the whole interval be-
tween these two. For the out-breath it is just the
other way about — the point of origin is the navel
and the end-point the tip of the nose.

Experiencing the whole body (breathing) is possible

when the meditator is aware of the beginning,
middle, and end of the entire in- and out-breathing,
not letting any part of the process pass unobserved.

127
In practice, however, the mind is very fickle, very eas-
ily distracted. Even during a short period of breath-
ing in and out, if mindfulness is not thoroughly
established, the mind is bound to leave the breathing
object and wander on to other things. For instance,
the mind may be well fixed on the breathing at the
beginning of the in-breath, only to go astray in the
middle of the breath and dwell on something quite
different for a shorter or longer period.

For this reason the meditator is cautioned to con-

centrate particularly carefully during the middle
phase of the breathing. He is advised to apply dif-
ferent methods to keep the mind properly directed.
One rough method advised for beginners is to count
slowly, from one to five or from one to ten, for the
duration of each in- or out-breath. If the meditator
applies himself constantly to counting throughout
each in- and out-breath, his mind will have no
chance to wander. This technique also helps the
meditator to control the length of the breathing. He
can make his breathing longer or shorter by length-
ening or shortening the count. A detailed explan-
ation of the method of counting will be given in
Stage iv, to follow.

128
Here is another method, which is quite subtle and
delicate. It is recommended that the meditator
should imagine his mind as actually tied to the
breathing. He shoulder visualize the air as dragging
the mind in and out all the time as he breathes. In
order to do this he must breathe strongly enough to
be able to feel the movement of the air. He should
feel as if his breathing passages were highly sensi-
tive. He should distinctly feel the air as something
solid which scrapes as it moves in and out. By this
means the meditator will be able to feel the entire
breathing cycle and concentrate on it. He will then
easily discern where it begins, how it moves, where
it ends, and where and for how long it rests before
reversing direction. He visualizes the breath as a
kind of gem which is being swept along a track, and
determines not to let it out of his sight for an
instant.

In terms of the cradle analogy, the person swing-

ing the cradle must take great care not to let the
child fall out. As long as the child is still awake
and trying to climb out, the nurse watches it con-
stantly. No matter whether the cradle is at the end

129
of its swing to either side, or at some point in
between, there exists always the danger that the
child may climb out of the cradle. For this reason
the nurse keeps her eyes constantly fixed on the
child. As long as she is doing this she can be said
to see the child fully. Anything that happens to the
child will be fully known to her. Similarly, the
meditator establishes or fixes his mindfulness on
the breathing and sees mentally the entire process
without interruption. In this way he is able to
experience uninterruptedly the whole body of
breath : beginning, middle, and end. When this
method is applied the breath body is seen clearly,
mindfulness is seen clearly, and knowledge ( ¤àõa )
is seen clearly as well. Mindfulness is seen as
mindfulness, knowledge as knowledge, and the
breath body as the breath body. They are not seen
as objects of attachment, as “being,” “person,”
“ego,” “self,” “soul,” “me,” “mine.” When this stage
has been reached the meditator can be said to
know the breath body to its entirety. He is not
subject to any defiling state of mind such as covet-
ousness and grief, and has constant equanimity,
which is the basis for true samàdhi, to be devel-
oped in the next Stage.

130
 Stage iv
“Calming the bodily-formation. ‘I’ shall
breathe out,” thus he trains himself;

“Calming the bodily-formation, ‘I’ shall

breathe in,” thus he trains himself.

In this description of the fourth stage, the terms to

be examined and understood are “bodily formation”
and “calming.” They are explained as follows:

The term “bodily formation” means here the breath-

ing as sustainer or preserver of the Primary Ele-
ments, which are the basis of feeling, and so on.
This has been mentioned already and need not be
discussed again. However, it should be understood
that breathing is very closely co-ordinated with the
rest of the body, being the source of a variety of bod-
ily phenomena such as temperature, movement,
flexibility, and so on. Breathing and body are inter-
related, influencing each other mutually as to gross-
ness or fineness, restlessness or calmness, and so
on. As may be seen, when the body is stiff or restless
the breathing tends to be likewise gross or restless,

131
conversely when the breathing is fine and calm the
body tends to become flexible and calm as well. So
to control the body is to control the breathing; and
conversely, to control the breathing is to control the
body. When the breathing is fine, the body is tender
and flexible. It is in no way stiff, painful, or restless.
This observation, besides revealing the close rela-
tionship existing between body and breathing, indi-
cates the value of taking into consideration both
body and breathing, training them simultaneously
so that they may calm each other mutually.

One point needs to be stressed, in this connection.

The normal breathing (before beginning to practise)
is conventionally termed gross or fine, calm or rest-
less; irrespective of the state of the body. But, re-
gardless of how fine and calm the normal or natural
breathing may be, it must, in terms of the practice,
be regarded as still gross. It will become truly subtle
and calm through the meditation practice, and it is
precisely that process that constitutes Stage iv.

The word “calming” is to be understood in terms of

effect. As mentioned above, the normal or natural
breathing is to be reckoned as gross, even though it

132
may not appear so. As soon as it is watched with
concentration, it will be seen to be distinctly gross
and rough, but then will begin to grow finer. The
more the breathing is scrutinized, the more subtle
and calm it will become. In this it resembles the
sound of a gong. A gong when struck produces a
loud sound. When that sound subsides only long re-
verberations or vibrations remain. At first the rever-
berations are almost as loud as the sound directly
produced by the stroke; but then they gradually sub-
side and become fainter and fainter until finally they
disappear altogether. Just like the reverberations
produced by the gong is the breathing, which also
has the characteristic of becoming calmer and
calmer, (when given the “stroke” of concentration
and scrutiny). Unless the gong is struck, no sound
arises; likewise, unless the breathing is scrutinized,
examined, “silence” seems to prevail, no breathing is
detected at all, although it is undoubtedly going on
automatically. When the meditator does begin exam-
ining the breathing, he immediately perceives it and
recognizes it as gross, just as on striking a gong one
at once hears a loud or gross sound. Once the medi-
tator has begun to scrutinize the breathing, it be-
comes progressively more and more subtle in

133
proportion to the intensity of his scrutiny. The more
minutely and closely he observes and examines the
breath, the more calm it becomes. All this is said to
point out two important facts: First, if there is no act
of scrutinizing or concentrating, the breathing is
gross in its natural way — though this grossness is
not noticed. Second, when the breathing is scruti-
nized it gradually becomes more subtle. But it is not
sufficient for it simply to calm down of its own accord
in this way. The meditator must deliberately calm it
down as far as possible by practising this fourth
stage. And this is what is meant by the term “calm-
ing” in the phrase “calming the bodily formation.”

Now, how is the bodily formation to be calmed? This

can be done in either of two ways: through concen-
tration or through insight. Here concentration is the
process of establishing mindfulness on the breath-
ing as explained in Stage iii. The more the meditator
concentrates, the more subtle his breathing be-
comes. It may even become so fine as to be indis-
cernible and have to be brought back into focus. Or
it may become so fine in the correct way that there
arises the Counterpart Sign or pañibhàga-nimitta.
Both of these phenomena result from calming the

134
breath by way of concentration. Concentration of
this sort is Tranquillity Meditation, pure and simple.
It contrasts with Insight Meditation, the practice
that leads to Insight, the direct path to Intuitive
Insight (vipassanà), which by-passes the highest
stages of Tranquillity Meditation. Put another way, it
is a method for the meditator who wishes to practise
simultaneously Tranquillity Meditation and Insight
Meditation. To develop insight the meditator may
take as object the breathing or any other phenome-
non that goes on throughout the course of the
breathing cycle. The finer the phenomenon the more
finely he will discern it and consequently the finer
his breathing will become. So a person practising
this stage in ànàpànasati can be said to be “calming
the bodily formation.”

We shall now describe how, through the developing

of insight, the breathing becomes progressively finer
in proportion to the fineness of the object taken for
scrutiny.

In the beginning, when there is no scrutiny, the

breathing is naturally gross. When the nature of the
breathing is scrutinized, it immediately tends to be-

135
come calm. (In the texts the word used is “fine”; but
since fineness of breath presupposes calmness, the
word “calm” is equally appropriate.) When the
Primary Elements (Earth, Water, Fire, Air) which are
connected with the breathing are scrutinized, the
breathing becomes still calmer. With the scrutinizing
of Derived Matter (Upàdàya-råpa), that is, the vari-
ous characteristics and properties derived from and
more subtle than, the Primary Elements, the breath-
ing becomes even calmer. When both Primary Ele-
ments and Derived Matter are scrutinized in terms
of the dependence of the latter on the former, the
breathing becomes still calmer. When the non-
physical (aråpa), such as space, consciousness, and
so on is scrutinized, the breathing becomes still
calmer. When both the physical and the non-
physical (råpa-aråpa) are scrutinized in terms of
their differences, interrelationships, and so on, the
breathing becomes more subtle still. When the con-
ditions (paccaya) determining the physical and the
non-physical — otherwise Mind-and-Matter (nàma-
råpa) — are scrutinized with such fineness as to pen-
etrate clearly into the mode and conditions of their
arising, the breathing, becomes even more subtle.
And when the impermanence, unsatisfactoriness,

136
and non-selfhood of Mind-and-Matter are discerned,
the breathing becomes even more subtle and calm.

This developing of insight following on concentra-

tion, this close scrutiny aimed at intuitive insight,
renders the breathing progressively more and more
calm. The way of insight is distinctly different from
that of straight-out concentration (such as the un-
discerning mindfulness on breathing of the earlier
stages), which leads only to tranquillity (samatha).

In passing, an important point in connection with

the whole practice must be noted. If the meditator
has reached this fourth stage and wishes to carry on
through all the sixteen, he should continue practis-
ing concentration until he attains the highest stage
of tranquillity meditation, namely the Fourth
Absorption (catuttha-jhàna). After that he should
pass on to practise successively Stages v to xii.
Then, to attain the climax of his practice, he should
carry on to practise the last Tetrad (Stages) xiii to
xvi), which deals with the penetration of imperma-
nence, unsatisfactoriness, and non-selfhood. On the
other hand, if the meditator does not wish to reach
the higher stages of tranquillity meditation (First to

137
Fourth Absorptions), preferring to develop insight
immediately and directly, he may do so. What he
must do in that case is to change the concentration
on breathing into scrutinizing of Mind-and-Matter in
terms of impermanence and so on as mentioned
above. Then, by the power of intuitive scrutiny
alone, he may proceed directly to the last Tetrad —
all of which will be discussed in its proper place. So
anyone who wishes to develop insight directly does
not need the absorptions. He needs just a limited
degree of concentration to serve as a basis for the
insight, because he is aiming at the cessation of
suffering and does not care for any special ability or
quality such as Higher Supernormal Powers
(abhi¤¤à) or the like. This technique of scrutinizing
in order to develop insight will be explained in detail
later (Stages xiii, xiv).

Now we shall clarify the process of calming the bod-

ily formation for straight-out tranquillity meditation.
Even while practising the calming of the bodily for-
mation, there is a calming or straightening of wrong
beliefs or views regarding “the being,” “me,” “mine.”
It is, however, no more than a simple knowledge of
impersonality, of the non-existence of ego, self, soul;

138
since the meditator merely perceives the body as
body, the breathing as breathing, the mind aware of
the breathing as mind, and awareness of the whole
process as awareness. (The meditator “perceiving
the body as body” has no sense of “me” or “mine”
with regard to the various phenomena that arise,
nor does he identify himself with them.) He views
things rightly as mere natural phenomena, not mis-
conceiving any of them as a “being,” “self,” “person,”
or “soul,” which might be the basis for liking or dis-
liking. He can, therefore, get rid to some degree of
covetousness and disappointment. The main point
here is, that even though the practice is exclusively
tranquillity meditation, it can to some extent do
away with attachment to wrong views such as the
idea of “being,” “self,” and the like, since the devel-
opment of concentration is complementary to in-
sight meditation, which destroys such wrong views
completely. This only happens, however, if there is
already some Right Understanding (sammà-diññhi).
We shall, therefore, deal further with the practice for
calming the bodily formation by tranquillity medita-
tion. But first we shall discuss in detail how the
meditator can attain concentration up to the stage
of the absorptions.

139
 Chapter v

Eight Steps To Absorption

At this point we must pause to summarize the entire

practice. The course of practice from beginning to
end, up to the attainment of the Noble Paths and
Fruits (ariya-magga-phala), may be divided into
eight major steps, as follows:

(1) Counting (gaõanà): Counting is used to de-

termine the length of the breath and also to control
the breathing by way of experiencing its beginning,
middle, and end. It is practised while the breathing
is still gross and applies to Stages i, ii, and iii.

(2) Connecting (anubandhanà): “Connecting” is

the practice of following the breathing closely, and
without interruption, tying the mind to it with mind-
fulness. It is done without counting and without
following or marking the beginning, middle, and end
of the breaths. Connecting applies in Stage iii in
particular.

140
(3) Contact (phusanà): Here mindfulness is
directed to the single point where the breath con-
tacts the skin surface, in order to bring about the
arising there of the Acquired Image or Sign (uggaha-
nimitta). It applies to Stage iv.

(4) Fixing (ñhapanà): In this step the mind is

firmly fixed on the point where the Acquired Sign
has arisen in order that this Acquired Sign may in
due course be converted into a distinct and well-
established Counterpart Sign (pañibhàga-nimitta),
which in its turn leads to the attainment of full
concentration or absorption. Fixing is relevant in
Stage iv.

(5) Observing (sallakkhaõà): The meditator

observes Mind-and-Matter, developing insight in
order to perceive them as impermanent, unsatisfac-
tory, and devoid of selfhood. It applies from Stage v
to the end.

(6) Turning away ( vivaññanà ) : This is the tech-

nique for turning away from or getting rid of the
defilements or impurities and acquiring in their
place good qualities, starting with dispassion or

141
detachment ( viràga ) and continuing right up to the
attainment of the Noble Paths. It applies in Stages
xiii to xvi.

(7) Purifying (parisuddhi): This is the gaining of

the Noble Fruit destroying the impurities, which is
commonly known as Deliverance (vimutti) or
Deliverance by Destruction (samuccheda-vimutti). It
is the result of developing ànàpànasati according to
the last stage.

(8) Looking back (pañipassanà): This consists in

looking back on or reviewing the destruction of the
defilements or Fetters, and the Fruit gained thereby.
The meditator contemplates the Noble Fruit while
mindfully breathing.

Of these eight steps the last four deal with intuitive

insight and the Noble Paths and Fruits. The third
and fourth, contact and fixing, are immediately con-
cerned with calming the bodily formation. Counting
is simply the establishing of mindfulness on the
long and short breaths in Stages i and ii. Connect-
ing means carrying on mindfulness uninterruptedly
with each in and out-breath. Since success in

142
Stages iii and iv depends on an understanding and
proper practice of Stages i and ii, it is necessary that
Stages i to iv be considered and explained afresh in
such a way as to show how they are related to the
first four of these eight steps or techniques.

The first technique, counting, serves two purposes.

It is used firstly to discover the length of the
breaths, and secondly to prevent the mind from
wandering from the breathing. To be of use counting
must coexist with the control of the mind and be in
harmony with it. The meditator should count at
least up to five but not beyond ten. If he prefers just
to estimate the length of the breaths rather than
actually counting, he may do so in the way ex-
plained, in Stages i and ii. In any case he must do it
with the proper state of mind; avoiding the extremes
of sluggishness and excessive effort.

Counting is an effective means of facilitating con-

centration, though rather coarse compared with the
technique of estimating. Each time the meditator
takes an in-or out-breath he counts “One, two,
three, four, five,” the last number coinciding with
the end of the breath. Even if he counts right up to

143
ten by saying (mentally) “One, two, three,… eight,
nine, ten,” he must exercise judgement so that the
counting ends at the end of each in-and out-breath.
And whichever number he chooses to count to, he
must so arrange things that the end of the counting
coincides with the end of the breath. It is best to
count up to either five or ten rather than to inter-
mediate numbers. Obviously the technique of count-
ing is used only when the breathing is naturally or
normally long and is experienced in terms of begin-
ning, middle, and end. The reason for not counting
less than five or more than ten is this: If the medita-
tor stops short of five, the intervals in counting
(between each number and the next) are long
enough to give the mind a chance to wander from
the object (the breathing). Counting less than five is
too coarse, too slack, and is not appreciably differ-
ent from merely concentrating on the breath in
terms of beginning, middle, and end. If on the other
hand the meditator goes beyond ten, he has to
count too quickly and will become flurried. Being
lost in counting, his mind will once again deviate
from the object, It is undesirable to be too sluggish
or too hurried, to count in intervals excessively long
or short. These faults affect the mind adversely and

144
confuse it. This is the technique of counting. The
meditator should experiment with it in its various
forms. This trains the mind and keeps it in trim. It
also helps it to get to know itself better.

The technique of estimating the length of the

breaths without counting has already been ex-
plained amply in Stages i and ii dealing with con-
centration on long and short breathing. It has to be
realized that this practice of estimating the lengths
of the breaths must always be done with mindful-
ness and equanimity. The meditator must be neither
impatient and over-eager nor sluggish and lax. In
the first case the mind is scattered and so cannot
concentrate on the object; in the second the mind
has the chance to wander off the object. The breath
is just like a small bird, which, if caught and held in
the hand only loosely, will slip through the fingers,
and if held too tightly, will die. In either case there is
no hope of having the bird alive. The same holds
true of the meditator who fails to avoid these two
extremes.

Both the technique of counting and that of estimat-

ing the length of the breaths without counting are

145
covered by the single term gaõanà. Both techniques
are to be practised while contemplating the breath-
ing, long or short. Both are to be practised from the
first applying of mindfulness up to the stage of
following the course of air. Once the breathing has
become to some extent smoothed and calmed down,
such a coarse technique as counting is no longer
appropriate. Another more subtle technique is then
required, namely concentration on the breathing at
just one particular point. This technique is dealt
with in detail under “Contact” (phusanà). Here we
discuss it only in brief and only insofar as it over-
laps with counting.

When the meditator finds it no longer necessary to

follow the breathing all the time, because the mind
has become quite tranquil, he should concentrate
on just the single point where the air touches his
nostril or lip as it passes in and out. He should
count or estimate while attending to that point. To
understand this clearly, we must return to the anal-
ogy of the cradle. Let us picture the nurse sitting
near the post at the foot of the cradle. The child in
the cradle is not yet asleep, nor is it inclined to
sleep. It seems to be trying to climb out of the

146
cradle. And it is for this reason that the nurse is
constantly watching it, turning her face to right and
left. Her eyes are fixed on the baby, giving it no
chance to climb out of the cradle. The child now be-
comes drowsy and looks as if about to go to sleep.
The nurse need not now watch as before. She just
watches the cradle as it passes in front of her. That
is enough. She need no longer watch it by turning
her head to right and left; to do so would be a waste
of energy. Likewise, when the breathing first be-
comes tranquil, when the “body becomes calm,” the
practice enters a new phase more delicate and
subtle than before, in which the meditator fixes his
attention at one particular point, not following the
breath in and out. This change in technique is very
advantageous and suitable.

We have mentioned earlier that the track or path of

the breathing can be divided into three regions,
namely the nose-tip, the middle of the chest, and
the navel area. We must now consider the results of
directing attention to each of these locations.
Suppose we direct attention to the middle of the
chest. This region is too large for it to be possible to
fix on a limited point there. If attention is directed to

147
the navel region, the mind will likewise wander. This
is because, as in the case of the chest, the body
sense can only delimit a large circular region, and is
not able to fix on a small area. The only place left is
the nose tip, the small area where the breath passes
in and out. Here the breathing can be clearly felt
and easily concentrated on. It is for this reason that
the nose tip has been accepted as the best place on
which to establish mindfulness in this part of the
practice.

The analogy of the gate-keeper helps to clarify this

technique. A gate-keeper remains at the gate and
does not leave it. He need not examine people who
have not yet arrived at the gate, nor need he exam-
ine those who have already passed through and are
now inside the town. He examines only the people
actually passing through the gate. That is all he
needs do. In this way he achieves the desired result
without tiring himself or wasting his time. Similarly,
the meditator at this stage in his practice must be
mindful of the breathing at the nostril, or more pre-
cisely, at the inner side of the nose tip. He should
imagine that the flesh at that point is very tender,
like a sensitive wound, so that even a very small

148
movement of air can be clearly felt there. His mind-
fulness must be fixed at this single point, which, to
anticipate, is known as the Point of Contact
(phusanà, to be dealt with in detail below). For the
average person this point can be located easily, and
for anyone with a bent or hooked nose it is all the
more easy to locate it. But a person with a turned
up or flattened nose may find it rather difficult to
feel the air at the nose tip because it strikes directly
and is felt at the upper lip rather than at the nose
tip. In such a case, the meditator should fix the
point at the upper lip instead of the nose tip. It is
something for each one to work out for himself.

So mindfulness based on counting while following

the whole course of the breathing becomes mindful-
ness based on counting while fixing the mind at
either of the two points just discussed. The tech-
nique of counting is changed as well. The meditator
is advised to count by fives, saying “Five, ten, fifteen,
twenty, twenty-five,” as each breath passes the con-
tact point. Or he may count by tens: “Ten, twenty
thirty, forty, fifty.” As for estimating without count-
ing, this should be done by fixing the mind right at
the contact point in order to be aware of whether the

149
breath is passing in or out and whether the breaths
are long or short, heavy or light, coarse or fine, and
so on.

Now in the technique of Connecting (anubandhanà)

the meditator follows the breath continuously like a
shadow. This practice closely resembles Stage iii,
“experiencing the whole body. “Here too, mindful-
ness is established on normal breathing, but the
practice is more refined. Accessory techniques are
kept to a minimum. As long as mindfulness is
established by means of counting or by observing
beginning, middle, and end, the technique is still
gross. The meditator observing the beginning,
middle, and end of the breath unit perceives the
breath as “rising-falling-rising-falling.” The Applied
Thought or Initial Application (vitakka) that he uses
to fix mindfulness is still coarse, agitated. It is
directed not towards the breath unit as a whole, but
towards its various phases: now towards the begin-
ning, now towards the middle, now towards the end.
Thus the mind is applied in a gross way. So the
meditator now abandons this method and scrutin-
izes the breathing uninterruptedly. This uninter-
rupted scrutiny, whether carried out by following

150
the whole breath unit or by fixing on the point of
contact is more refined and subtle. The cruder
counting technique is now given up completely.

From Stage iii, “experiencing the whole breath

body,” the practice has now progressed to the point
where there is no more observing of beginning,
middle, and end. Even when mindfulness is fixed
only at the point of contact, not following the course
of the breath, the meditator can be said to be experi-
encing the whole bodily formation or the whole
breathing process. He is then like the gate-keeper
examining only as they enter or leave by the gate
and disregarding their other movements. Limiting
mindfulness to the single point of contact comes to
the same thing as following the breathing in and out
uninterruptedly. And it is in this sense that connec-
tion, the second step, is to be understood. The prac-
titioner who wishes to progress easily must
understand connection perfectly and practise it. The
subtler the breathing and the technique of watch-
ing, the more refined the mind automatically be-
comes; hence the techniques that the meditator
uses for contemplating his breathing should be pro-
gressively more subtle and refined.

151
The third step is Contact (phusanà). This step is to
be studied together with Fixing, the fourth step.
Fixing means focussing the mind firmly and un-
swervingly at the point of contact. Obviously then,
Fixing and Contact are closely related; in addition
they overlap with the second step of Connecting.

The word phusanà may be taken as referring either

to the point of contact or to the act of contacting or
touching. In practice the distinction is irrelevant
since without the act of contacting there can be no
point of contact. In other words, if there is no con-
centration on the breathing there is neither act of
contacting nor point of contact. Concentration
implies Contact. In Stages i, ii, and iii the whole
breath from beginning to end is observed. Though
there is contact in those stages, the practice is not
specifically concerned with it. In the early stages the
objective is to establish mindfulness on the breath-
ing itself. The breathing, as preparatory object of
concentration or Preliminary Sign (parikamma-
nimitta), is relatively gross. In the technique based
on contact the mind is directed towards one particu-
lar point, the spot where the air touches the skin,
and takes that as the Sign for a more refined kind of

152
practice. The meditator begins, therefore, to direct
his whole attention to that point of contact and
finally locates it at the nose tip. In this way the Sign,
or object of concentration, is changed from the
“flowing breath” to the nose tip. The nose tip then
becomes the basis for another new sign called the
Acquired Sign (uggaha-nimitta) to be utilized in the
higher stages. The meditator then has to develop
this new sign uninterruptedly. In the course of do-
ing so he succeeds in surmounting various kinds of
obstacles, details of which will be given later on. The
step in which this new sign is firmly established is
spoken of as Fixing (ñhapanà). It culminates in the
arising of the Counterpart Sign (pañibhaga-nimitta);
and following on this Counterpart Sign comes
Absorption.

Once again let it be noted that Contact and Fixing

are very closely related. In fact, it is not possible to
draw a clear line between them. At whatever point
mindfulness of breathing is established, Contact is
present; and there too is Fixing, though it is not as
yet recognized as such. When concentration on Con-
tact can be maintained at will, Fixing is also estab-
lished. In this step of Fixing there is “concentration

153
without concentrating,” that is, concentration with-
out conscious effort. In other words the conscious
effort of concentrating has ceased because the state
of concentration has been fully attained. This can be
compared to the process of grasping an object with
the hand. When the object has been grasped, then,
although the hand is still holding it, the act of
grasping is already accomplished. The object is in
the state of “having been grasped,” while the hand,
having finished actively grasping it, merely holds it
firmly fixed. Here “grasping” corresponds to Contact
and the state of “hand holding firmly” corresponds
to Fixing. Care is needed to distinguish between
“grasping the object” and “state of the object’s hav-
ing been grasped,” that is, between Contact and
Fixing. The nature of Contact and Fixing must be
clearly perceived by the meditator. Once he has per-
ceived this, he can proceed to a more subtle Sign or
object and thereby render the mind progressively
calmer.

So Counting and Connecting are based on the Pre-

paratory Sign (parikamma-nimitta), Contact has to
do with the Acquired Sign (uggaha-nimitta), and
Fixing with the Counterpart Sign (pañibhàga-

154
nimitta). We shall now consider these three kinds of
Sign in order the better to understand Contact and
Fixing as well, the more refined techniques to follow.

The Signs, so called, are of three kinds. In the case

of certain meditation objects (kammaññhàna) not all
three of the signs appear; such meditation objects
do not result in absorption. The others, in which all
three signs normally appear, do lead to absorption.

The sign of Stage i is the Preparatory Sign

(parikamma-nimitta), the object that the meditator
takes as his working ground for concentration in the
preparatory stage. In the case of ànàpànsati it is the
ever-moving breath. The second sign is the Acquired
Sign (uggaha-nimitta). This sign is visualized, seen
by the inner eye. Being a mental image, it is dis-
tinctly different from the sign taken as object in the
preparatory stage. In ànàpànasati this second sign
is a white point or spot seen as a clear mental image
at the point of contact (phusanà), that is, at the
nose tip. The third or Counterpart Sign (pañibhàga-
nimitta) is also a mental image, being a modified
form of the Acquired Sign, which had by this stage
undergone various chances in form, features,

155
colour, size, and so on. The Counterpart Sign can be
shifted about at will. The meditator can maintain it
in any particular state he wishes, and having estab-
lished it firmly in one particular state, can use it as
the most subtle and lofty foundation and stronghold
of the mind. When the mind has this sign as its
foundation and is completely absorbed in it, it
attains the state called Absorption (jhàna).

To understand this phenomenon more easily we

must compare ànàpànasati with meditation prac-
tices based on objects having a clear cut shape. In
the practice of the kasiõas, for instance, the medita-
tor sets up a blue or red disc front of him and
concentrates on it. In this case the Preparatory Sign
is the disc itself. Concentrating on it is called Pre-
paratory or Preliminary Work (parikamma). The
Preparatory Work is completed when the meditator,
after having concentrated on the sign continuously
for some time, can see it clearly in his mind’s eye.
This new sign, seen with the inner eye as an image,
is the Acquired Sign. It becomes in its turn the
object of concentration. This makes clear the dis-
tinction between Preparatory Sign and Acquired
Sign: the Preparatory Sign is the external device, the

156
Acquired Sign the mental image created by con-
centrating on the Preparatory Sign. Having concen-
trated steadily on this internal Acquired Sign until
he is able to see it satisfactorily in its original form,
the meditator then develops the ability to control
and change its form and size. For example, the red
or blue disc generally used has a diameter of about
six inches. This may be magnified by the mind of the
meditator to the size of the sun or moon or reduced
to a mere point; or it may be changed in some other
way. Eventually the features most suitable for con-
centration are developed and the Sign is stabilized
in that form. When firmly established, in this way
the Sign is said to be fixed or “nailed.” This is Fixing,
which will culminate in the attainment of absorp-
tion; and the sign that is so altered and stabilized is
the Counterpart Sign.

As another example, consider the practice of medi-

tating on various kinds of loathsomeness (asubha-
kammaññhàna). In contrast to the kasiõa discs this
kind of object is rather repulsive and tiresome. The
meditator sits with a corpse of some kind in front of
him and examines it closely, noting carefully all its
features and characteristics. This corpse used as

157
object of contemplation is the Preparatory Sign. The
next step consists in acquiring a mental image of
the corpse so that it can be seen with the eyes shut
at least as clearly as with them open. This picture of
the corpse, this mental image which can be seen
with the eyes shut is the Acquired Sign. The medita-
tor next concentrates on this Acquired Sign in a
more refined way so that he becomes successively
more skilled in modifying it at will. He modifies it in
such a way as to produce in himself a maximum of
disenchantment and detachment towards objects of
sensuality and a deep feeling for the ultimate des-
tiny of mortals. Having done this, the meditator
stabilizes the mental image in a certain form, which
he retains as his concentration object. This final
mental image is the Counterpart Sign.

Now in ànàpànasati the signs are just as explained

above. In this case the breathing itself is the initial
object of concentration or Preparatory Sign. In the
next stage, instead of concentrating on the breath-
ing as a whole, the meditator directs his attention to
a particular point where the air touches the nostril.
This point is visualized as a sensitive wound against
which some object is rubbing roughly in and out.

158
While visualizing, there is no need to be conscious of
the fact of breathing, or of air moving back and
forth, or of anything whatever inside or out. Direct-
ing attention exclusively to that sensitive point
results in the formation of a mental image, the
Acquired Sign. This Acquired Sign is subject to
change because of its dependence on various things,
such as the breathing. As the breathing becomes
progressively finer, so does the Acquired Sign.
Again, changes are produced in the Sign by past
images or memories peculiar to the individual. The
Acquired Sign eventually becomes stabilized as the
Counterpart Sign, which may appear as a fixed sen-
sation other than the original one of touch. It has
different forms for different individuals. To one type
of person it is felt at or near the point of contact as a
tuft of cotton or a puff of smoke. To another type it
is seen vividly, as a round object hanging at the
nostril, or as a round gem or pearl, or sometimes as
a cotton seed. To another less numerous class of
persons it appears as a wooden peg or a bunch of
flowers or a garland or a spiral of smoke. To another
still less numerous class of people it appears as a
stretched cobweb, a film of irregular clouds, a lotus
bloom, or a many-spoked wheel. And there is still

159
another type of person who sees the Counterpart
Sign as a very large sun or moon. All these appear-
ances or phenomena arising in the course of ànàpà-
nasati are called Counterpart Signs. Though diverse
in form, each one is nevertheless firm, fixed, a
steady object for the mind to concentrate on in order
to attain absorption.

With the breathing as object, the Counterpart Sign

shows a much greater variety of form than it does
with other meditation objects such as the kasiõa
discs or the aspects of foulness (asubha). There are
two reasons for this: Firstly, breathing is subtle,
lacking definite form; it cannot be distinctly visual-
ized as can a kasiõa disc or the limbs of a corpse.
Secondly, and more importantly, each individual
has his own characteristic store of memories of
former sense impressions, accumulated over a long
period and built into his character. They manifest in
their various forms from out of the unconscious
whenever they have an opportunity, as for instance
when the mind is dwelling on the Acquired Sign. The
signs created by the mind have varying characteris-
tics because of these varying kinds of past impres-
sions or memories built into the character of each

160
individual. The meditator should not allow himself
to be disturbed by the inconsistency or unpredict-
ability of these phenomena. To do so would result in
uneasiness and obstruct the development of con-
centration. If, however, he chooses to delve into this
subject, he will be following another quite different
branch of psychology having nothing to do with the
practice of mental development.

Now different meditation objects not only give rise to

different kinds of signs; they also effect different
kinds of changes in temperament. To give a concrete
example, suppose a meditator takes an inanimate
object such as a lump of yellow clay and having
made it into a disc (yellow kasiõa), concentrates on
it. His mind will not be affected in the same way as it
would if he were to contemplate a decomposed
corpse. To be sure, contemplation of either of these
objects leads to one-pointedness; but the effects are
very different in the two cases. The two objects pro-
duce different results with regard to sensuality,
greed, the nervous system, and so on. Reflection
and experiment reveal that a lump of clay used as
an object of meditation makes one feel heavy,
passive, and sluggish. Being inanimate, it neither

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stimulates nor harms the nerves. A corpse, on the
other hand, is much more meaningful and may even
suggest something supernatural (“more than alive”)
to a person who fears ghosts.

ânàpànasati, in which breathing is the object of

concentration, occupies a middle position. It neither
induces passivity, as does a lump of clay, nor
arouses feverish thrill, as does a decomposed
corpse. Each Preparatory Sign produces its own
characteristic results. This must be remembered:
though any Preparatory Sign may give rise to an
Acquired Sign and a Counterpart Sign and finally
lead to absorption, nevertheless each one brings
about its own characteristic side-effects. Certain
meditation objects are designed to solve specific in-
dividual problems concerned with specific mental
defilements before leading on to the usual goal
(absorption). Other objects are less specific, forming
a middle or “general” category. Among these
ànàpànasati is the foremost. The sign produced by
ànàpànasati is peaceful, calm, and fine from begin-
ning to end. Being in the middle category, ànàpàna-
sati is suitable for every kind of person, householder
or monk, man or woman, bold or timid.

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Certain meditation objects cannot give rise to a
Counterpart Sign. Such are the concepts ( aråpa-
dhammà ), for example the Virtues of the Buddha
( Buddha-guõa ) used as meditation object. Such
an object can be used only in the beginning as a
Preparatory Sign, because meditation on a concept
yields only knowledge. Unlike a kasiõa disc or the
breathing, a concept is intangible; no Acquired
Sign arises from it. A concept such as the virtues
of the Buddha cannot possibly transform itself
into a mental image — unless the meditator is
utterly creed-bound, in which case the image pro-
duced is irrelevant, a digression, and therefore
disadvantageous. Since meditation practices like
Recollection on the Buddha ( Buddhànussati ) can-
not even give rise to an Acquired Sign, there is no
possibility of attaining absorption by way of them.
They are useful for other purposes, such as devel-
oping certain mental faculties and for calming the
mind before embarking on the practice of the prin-
cipal meditation object. Recollection on the
Buddha cannot make the mind steady even to the
extent produced by Counting or Connecting, let
alone yield the degree of concentration attainable
by Contact.

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So the degree of concentration attainable depends
on the object used. If, for a given meditation object,
any of the three signs is lacking, or if one of the
signs is in some way unsuitable, that meditation
object will not yield the degree of concentration cor-
responding to Contact and Fixing.

Anyone who is really interested in the practice of

ànàpànasati must understand the signs as to their
characteristics and mode of arising. He must know
how to concentrate on a sign, how to change it, and
finally how to stabilize it. A meditator who under-
stands all these things about the signs will be
successful in concentrating on them. He will have
no difficulty concentrating on the breathing, render-
ing it subtle, and being mindful of it throughout the
entire practice.

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 Chapter vi
Obstacles To Absorption

We shall now discuss in detail the possible obstacles

to the practice of concentration in Stage iv, which
consists in concentrating on the fine breathing, that
is, on the thoroughly calmed “bodily formation.”

Initial Obstacle : Breathing too fine to be discerned.

Inability to discern the breathing because it seems

to have disappeared constitutes an Obstacle. The
mind encountering this situation for the first time
becomes agitated, doubtful, and worried. The prob-
lem can be dealt with in either of two ways:

(1) Breathe strongly and begin concentrating

afresh. With certain adjustments this Obstacle is
easily overcome and the practice goes ahead more
smoothly than before.

(2) If this fails, or the meditator does not wish to

revert to the coarse practice of the beginning stages,

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he should simply comfort and encourage himself,
determining boldly to bring back the breathing.
Such a state of mind soon restores the breathing.

The technique by which the meditator comforts and

encourages himself is as follows: Having taken sev-
eral long breaths, he tells himself firmly: “The
breathing has not really stopped at all. It is well
known that the only individuals who do not breathe
are: unborn babies, people with their heads under
water, the Unconscious Beings (asa¤¤a-satta), the
dead, meditators who have attained the Fourth
Absorption, those who have attained to the Fine-
Material and Non-Material Spheres, and finally
those who have attained ‘Cessation.’ Since I am in
none of these categories, I must be still breathing.
The breathing is there.” Once he has convinced him-
self about this, his mind becomes steady and the
breathing becomes gently evident, despite its ex-
treme fineness. In this way the meditator restores
awareness of the breathing without having to begin
afresh. Later he will realize why the breathing
seemed to disappear. He will realize that it was
partly because the breathing was so fine, partly be-
cause it became fine too quickly, partly, because the

166
point of Contact was not properly perceived, and
partly because of haste and carelessness at the time
of Fixing. Knowing about this technique, the medita-
tor will be able to adjust and develop the various
conditions leading to the reappearance of the
breath. This done, the breathing becomes all the
more clearly manifest and the problem of not being
able to locate the breath is solved. Later the medita-
tor will be able to discern the breathing in all the
steps, Counting, Connecting, Contact, and Fixing.
The problem of non-manifestation of the breath gen-
erally arises during Contact. The Counterpart Sign
does not appear because the meditator fails to feel
the breathing at the point of Contact. The point is
not apparent, not perceived. He should solve this
problem in the way described. When the Counter-
part Sign, the new mental image, does arise, mind-
fulness must be directed towards it. Mindfulness is
still associated with the breathing, though only indi-
rectly. If the breathing is not rhythmical and Fixing
is not firm, the sign may not arise at all, or if already
arisen, may soon disappear.

One further point in this connection : As already

mentioned, the Counterpart Sign can move from

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the point of Contact ( phusanà ) to any other point
in response to individual characteristics. It may
move inwards and appear in the chest or the navel;
and it may move outside and hang somewhere in
front of the meditator. The point of Fixing must
then he changed accordingly, attention being
directed at the Sign by way of both Contact and
Fixing. The meditator learns to do this with in-
creasing flexibility and subtlety, and the breaths
become progressively smoother as he does so, there
being no need to be actively more conscious of
them. So breathing may be taking place even if the
meditator is not aware of it. He must, therefore,
observe the breathing as clearly and as smoothly
as he can, being in no doubt about its existence.
He must not make the mistake of believing that the
breathing has actually stopped : it is still there even
though he cannot detect it — moreover, it is going
on smoothly without his conscious control, a direct
result of proper and adequate training. To sum up,
the breathing does not actually stop, and if the
meditator thinks it has stopped, he is mistaken. By
applying either of the two techniques mentioned he
will be able to discern the breaths which have
merely become extremely fine. This is how to recog-

168
nize and overcome the obstacle that may arise at
the beginning of Stage iv.

There are also certain general obstacles, which may

arise at any stage of the practice. Some of them are
encountered by certain individuals and not by
others, depending on temperament. All the obsta-
cles of this sort that different individuals may en-
counter are listed below. The meditator should
clearly understand and get to know them.

(1) Distraction inwards while mindful of out-breath.

Here the meditator, while following the out-breath —

regardless of whether or not he is discerning its
beginning, middle and end — worries about when
the breath will come back in. He feels uneasy and
afraid, thinking: “The in-breath is going to be inter-
rupted,” or “The breath is not going to come back in
at all.” He may think: “The in-breath is going to be
insufficient,” or “The in-breath is going to be irregu-
lar.” This uneasiness is an obstacle to concentra-
tion, even at a coarse level of practice. The
meditator should make it a rule to be self-possessed
and not give in to such anxieties and fears. Such

169
distraction of mind is not uncommon in the begin-
ner. If he is not warned about it beforehand, his
practice will be badly affected by it, and he will
waste time unnecessarily.

(2) Distraction outwards while mindful of in-breath.

Having followed the in-breath to its end, the mind

“rushes out.” The meditator worries: “When will the
breath go back out?” He waits anxiously, thinking:
“When will it touch the point of contact on its way
out?” and the like. This is what is meant by
“distraction outwards.” It is the converse of the first
Obstacle. Combined, the two obstacles amount to
this: While following the out-breath the mind is
distracted inwards, that is, worries about the in-
breath; and while following the in-breath, the mind
is distracted outwards, worries about the out-
breath. It is a general rule that, having finished with
external things, one is concerned about inward
things, and vice versa. These Obstacles arise natu-
rally out of inborn character traits and excessive
zeal. To avert all possibility of their arising, the
meditator must have studied such things sufficiently
and have adequate sense control before beginning

170
the practice. Moreover, he should not be concerned
about the future. Now to the next pair of Obstacles.

(3) Expectation, satisfaction, and craving with regard to

the out-breath.

(4) Expectation, satisfaction, and craving with regard to

the in-breath.

These two are equally harmful to concentration.

Anxious expectation and waiting for the out- or in-
breath springs from fear that the breathing will dis-
appear. The meditator fears that the disappearance
of the breathing will suspend his practice and that
he will not achieve the desired results. These Obsta-
cles are particularly likely to arise in a person who is
strongly attached to his practice. They are seldom
met by people who practise wisely and in accord-
ance with the practical advice they have received.
They come when there is a feeling of satisfaction on
account of the easy flowing of the out- or in-breath
or-through over-enthusiasm. This feeling is power-
ful enough to distract the mind. It renders the
breathing so gross that to calm it down becomes dif-
ficult. It makes the mind continually tense and so is

171
reckoned an Obstacle. Then from the feeling of
satisfaction springs craving. The meditator is
strongly attracted by in- or out-breaths. As a result
both the mind and the breathing become rough and
can be calmed down only with difficulty. So this
second pair of Obstacles is harmful to concentration
in the same way as the first. The third pair is:

(5) Forgetting in-breath owing to domination by out-breath.

(6) Forgetting out-breath owing to domination by in-breath.

Both of these faults are harmful to concentration. To

be “dominated” by a breath is to be excessively in-
terested in it. This happens if either the out-breath
or the in-breath has some particular attraction that
its counterpart lacks, as may be the case if the
organ of breathing is not functioning well. For
instance, the out-breath may proceed more comfort-
ably than the in-breath, or vice versa. In either case
it is an Obstacle. To put this another way: (1) Some-
thing may attract the meditator to either the in- or
out-breath and make his attention one-sided. A
beginner is very apt to divert his whole attention for
a long time towards this unfamiliar phenomenon.

172
(2) The organ at which mindfulness is established
may hinder the smooth passage of either in- or out-
breath, so that the meditator fails to fix his mind at
the single point of Contact throughout either part of
the breathing cycle.

(7) Distraction by out-breath while watching the sign.

(8) Distraction by sign while watching out-breath.

These, too, are harmful to concentration. The sign

referred to is the Acquired Sign at the Point of
Contact. When the meditator directs his attention to
this Acquired Sign, his mind, being concerned also
with the breathing, wavers or falters. Conversely,
when he pays too much attention to the breathing,
the mind, which ought to be fixed on the sign,
wavers. The two Obstacles arise because of dis-
orderly practice through lack of understanding and
anticipation. In the early stages of the practice these
problems do not arise because the breathing itself is
the sign. Later when they do arise, it is because the
meditator is, in effect, trying to deal with two dis-
tinct objects of concentration at once. He is viewing
the breathing from two different angles, seeing it as

173
both breathing and sign (Point of Contact). While he
should be paying attention to the breathing as
breathing, he is distracted by breathing as sign; and
likewise for the reverse case. This is just clumsy
practice. If the meditator fixes his attention firmly
on the breathing alone, regarding the breathing it-
self as the sign, this Obstacle will not arise. This is
how to deal with the problem in the stage where the
breathing itself is the sign. This is the Obstacle with
regard to the out-breath. The same kind of problem
arises with regard to the in-breath:

(9) Distraction by in-breath while watching the sign.

(10) Distraction by sign while watching in-breath.

The significance of this pair is as for the preceding

one. We can, therefore, consider both pairs together.
While the breathing is still being used as the sign it
should be regarded as such and not viewed from two
different angles in the way described above. When
the Acquired Sign arises, the meditator should take
that very point (the Point of Contact) as the sign and
not attempt to pay attention to the breathing as
well. He should direct his attention exclusively to

174
the sensation at that point. 0nce the Counterpart
Sign has arisen concentration on the breathing is to
be put aside. While the mind is steadily directed to
the mental image, the breathing continues rhythmic-
ally of its own accord. The mind is then fixed directly
on the sign and is no longer concerned with the
breathing. All this can be summarized in these three
points:

(i) At the time of the Preparatory Sign,

attention is being, given to both breathing and
sign in one — since the breathing is the sign.

(ii) At the time of the Acquired Sign, atten-

tion is paid to the Point of Contact. This auto-
matically implies attention to the breathing, of
which it is a by-product. Attention is directed
to the sign (the Point of Contact) rather than to
the breathing; but since Contact is manifest
only when the breath passes the Point, the
meditator is in effect paying attention to both
things in one.

(iii) Finally, at the time of the Counterpart

Sign, attention is paid to the sign directly. The
breathing is left unattended; it carries on

175
 smoothly of its own accord. There is no need to
give even indirect attention to the breathing.

These pairs of Obstacles can be destroyed by apply-

ing the appropriate technique at each of these three
steps (that is, signs).

(11) Attention to out-breath disturbed by in-breath.

(12) Attention to in-breath disturbed by out-breath.

These two obstacles to concentration arise in the

early stages. Here the meditator fails to fix his atten-
tion thoroughly on both in- and out-breath; he does
not perceive the two breaths equally because of lack
of understanding and excessive zeal. This pair
resembles the first pair. The difference is that here
the distraction is of a general nature; it concerns
only observations of the breath and not thoughts
and worries about the breath. Also, since attention
is not equally fixed, the wavering of the mind may be
caused by something having nothing to do with the
breathing. In either case the meditator should
steady his mind by finding and destroying the cause
of the disturbance.

176
 (13) Distraction through running after the past.

(14) Wavering through looking forward to the future.

The past makes the mind distracted; the future

makes it waver. How do these two differ? Distraction
or agitation of mind is caused by running after all
sorts of past objects; wavering is caused by looking
forward to one particular future object. The first step
towards overcoming these two Obstacles is to rid the
mind of its unwholesome state. The next step is: In
the case of running after the past, establish the mind
afresh at the point of Contact; in the case of looking
forward to the future, bend the mind to the point of
Contact. To understand these Obstacles the medita-
tor must clearly understand what is meant by
“establishing the mind afresh” and “bending the
mind.” If he has not yet earnestly established the
mind, he should establish it afresh, earnestly. If he
has tried to establish it but without success, he
should try again. If he has not yet been able to dis-
cern where to establish it, he should repeatedly try
to discern the spot, and, having discerned it, estab-
lish the mind afresh. This is what is meant. As to
bending the mind, if attention is being given to a

177
wrong object, it should be diverted towards the right
one, the point of Contact. The distracted mind has
no fixed object. Even when running after past objects
it is not content to remain fixed on any particular
one. On the other hand the wavering mind delights
in remaining fixed on one desirable future object. If
the meditator knows well how to establish and bend
the mind he can rid himself of these two Obstacles.

Anyone who understands what is being said here

must acknowledge it as a fact of psychology that the
effect on the mind of past objects is different from
that of future objects. It must not be assumed that
these two types of mental object produce the same
kind of effect; it is not only in name that they differ.
Past objects depend for their manifestation on past
perceptions (sa¤¤à); future objects depend on feeling
and reflection (vedanà, vitakka); Obviously then, their
effects will differ. So a clear understand of the nature
of feeling and reflection is naturally a great asset in
establishing and bending the mind as required.

Now we come back to “ridding the mind of its un-

wholesome state,” the first step, to be taken before
establishing and bending the mind. To rid the mind

178
of its unwholesome state two techniques are
available: will-power and reasoning. First the medi-
tator should exercise his will to prevent the recur-
rence of past impressions, that is, memories. At the
same time he should direct his thoughts toward the
sign or object of concentration. If that fails, if memo-
ries keep on recurring stubbornly, he should resort
to wise consideration. He should consider wisely
that both the past happening and the memory of it
are things compounded, insubstantial things, not
selves. Once the meditator succeeds seeing them in
this way, he is able to rid his mind of its unwhole-
some state of running after past memories. The
same principle applies in the case of looking forward
to the future, the only difference being that here it is
feeling and reflection that are to be taken into
account. Here “feeling” refers of fascination with
regard to some anticipated event, and “reflection”
refers to thought about that event. The meditator
should consider wisely that both feeling and reflec-
tion are mere shadows, nebulous things. Like mem-
ories, they are compounded things, impermanent,
unsatisfactory, and insubstantial. By considering
feeling and reflection in this way, he can do away
with them and so rid the mind of its unwholesome

179
state of looking forward to the future. Thus the
meditator frees his mind of distraction and wavering
and establishes it at — or bends it to — the present
object of concentration.

These two Obstacles may arise at any time. They are

most likely to arise in the early steps of Counting
and Connecting, concerned with the Preparatory
Sign. They may also arise during Contact, which is
concerned with the Acquired Sign, but not if well
beaten down at the stage of the Preparatory Sign.
The meditator should realize also that all the Prelim-
inaries and Impediments discussed in the beginning
are concerned with these two Obstacles. Here the
importance of the so-called subsidiary meditation
objects should be realized. Since they give these
Obstacles little chance to arise they are conducive to
success with the principal meditation object.

(15) Indolence due to slackness.

(16) Agitation due to over-exertion.

These two Obstacles may arise at any time, but

obviously not simultaneously, as can some of the

180
other pairs. Slackness of mind is a condition in
which the mind is spiritless or shrunken in spirit.
Slackness of mind results in wrong practice, bad
health, poor physique, and weak Mental Faculties
(Confidence, Energy, Mindfulness, Concentration,
and Insight). Also included under slackness of mind
are dullness, drowsiness, exhaustion, boredom, and
all other mental states resulting in depression, in-
cluding lack of genuine interest in the practice.
Thus slackness of mind takes many forms.

To rid himself of this Obstacle the meditator is ad-

vised to “uplift the mind and free it of indolence.”
The technique for uplifting the mind must be under-
stood and practised with the utmost care. The medi-
tator must first clear away any outward — that is,
physical — stumbling-block and then must turn in-
wards to stimulate the mind. For instance, if his
body is not well, his food is not suitable, or any
other of the Beneficial Things is lacking, then he
must remedy the want before turning to the mind it-
self. To arouse the mind, the meditator must wisely
stimulate and intensify the will or zeal (chanda) for
developing mindfulness. There are many ways of do-
ing this, and the meditator should choose the one

181
suitable to himself. If he cannot make the choice
himself, he should go to a good friend or to his
teacher, who may be able to help him considerably.
The meditator can stimulate his will or zeal by mak-
ing some external object the centre of his thoughts.
He should think of some person in whom he has
confidence, the Buddha, for instance, and recollect
that person’s qualities. Recollection of the qualities
of the Buddha will generate in the meditator confi-
dence and a sense of deep respect, and thus the
necessary eagerness and willingness for further
practice. Or the meditator should think of some per-
son who is his “idol” and the embodiment of perse-
verance. He should think: “He is a man, so am I. If
he can practice, so can I.” He should also reflect on
his own personality, thinking “I am still subject to
suffering, still involved in the cycle of saüsàra. The
way I am practising is the only way leading to the
cessation of those conditions. There is no way other
than this.” The more he thinks on these lines, the
more he realizes the importance of the practice of
Dhamma. By thinking, both subjectively and objec-
tively in this way he can uplift his mind; and with
the mind uplifted the Mental Faculties are gradually
strengthened and slackness and dullness destroyed.

182
The more skilful a meditator he is, the more ways
and means he can find of uplifting his mind. When
the Mental Faculties are strengthened, zeal, energy,
(purity of) consciousness, and investigation (the
four Bases of Success, iddhipàda) are engendered
and developed. Thus the way of thinking just de-
scribed is effective in achieving success in the prac-
tice. Some may try to stimulate their minds to
practice by thinking of wealth, name and fame, and
the like. But that is too low an objective to engender
will or zeal. It cannot be compared with the inspira-
tion found in practising out of regard for one’s
parents, for a person having great expectation of
one, for the Buddha, or the superiority of the teach-
ing. And of course the best stimulus of all is the
thought of one’s own freedom. To sum up, if the
mind is slack and indolent it should be made alert
by uplifting it in the way described.

The second Obstacle in this pair is over-exertion

which gives rise to agitation. Slackness and agita-
tion are exactly opposite states of mind, so the ways
of getting rid of them are quite distinct. To overcome
agitation the meditator is advised to “restrain the
mind and be free from agitation.” To over-exert is to

183
be too energetic. As always the meditator must avoid
extremes and keep to the golden mean. To be ener-
getic is good but only in moderation. The meditator
must not be inspired by vanity, not practise with an
eager appetite as the common worlding does. When
a person is over-energetic, craving, vanity, stub-
bornness, and ignorance arise. The meditator must
know just how much exertion is required to achieve
success. The habit of using too much bodily and
mental power gives rise to agitation. For example,
forcing oneself to sit in meditation for long periods
results in bodily pain, which in its turn agitates the
mind. If, while developing insight, one contemplates
with too much eagerness and too little steady watch-
fulness, the mind will be easily agitated. When
either the body or the mind is not at ease, not in its
normal state, the mind cannot be restrained. In
such a condition sleep is impossible; for though the
body may be sleeping, the mind is actively dreaming.

The meditator can succeed in restraining his mind by

directly guarding it and by checking the cause of its
agitation. Gradually eradicating the outer and
inner — that is, physical and mental causes, he gets
rid of the agitation itself. In some cases both body and

184
mind should be given a rest for some time. To rest the
body and the mind the practice should be temporarily
stopped; or the meditator should temporarily stop
practising with a subtle object of concentration and
come down to a lower stage with a gross object. These
are examples of different methods for keeping energy
within the required limit. The meditator should not
use force or coercion in restraining the mind any
more than the farmer should seize his cow by the
horns and force it to eat grass, or use his sickle so
vigorously that he breaks it. To quieten his agitated
mind, the meditator must use his intelligence.

These two Obstacles are more difficult to deal with

than any of the preceding ones: they arise more eas-
ily, and there are many more things relating to them
that have to be studied, controlled, and rectified. We
come now to the last pair

(17) Desire (ràga) due to over-sensitivity.

(18) Ill-will (vyàpàda) due to lack of feeling or dullness.

The first of these consists in the mind’s being exces-

sively keen and alive to impressions. It is too sensi-

185
tive in that it falsely expands the horizon of its
sensitivity. Here daydreaming is included. True, the
mind in this state is, in a way, observant and per-
ceptive; but his sensitivity is out of control and
hence harmful to concentration. Sensitivity, useful
in other situations, may be a barrier to the develop-
ment of concentration. The imagination and sensi-
tivity of the artist are very useful in the creating of a
wonderful work of art, but in the practice of concen-
tration they can be thoroughly destructive. For the
meditator over-sensitivity of mind is truly a great
source of difficulty. Everyone naturally likes attrac-
tive objects; and when, in the concentrated state, a
person becomes more perceptive and sensitive than
usual, this instinctive liking is very often trans-
formed into a passion resembling sensual desire
(kàma-chanda).

To free the mind of this Obstacle the meditator is

advised “to be fully aware (sampajàno) of the mind
and be free from passion.” To understand this
method clearly, we must consider the literal mean-
ings of the terms used. The Obstacle here is the con-
dition in which the mind is over-sensitive
(abhi¤¤àta). Abhi¤¤àta means literally “knowing

186
much,” which here implies knowing too much. The
way to overcome this is to be sampajàno, fully
aware. Literally sampajàno means “knowing thor-
oughly, altogether.” When the literal meanings are
considered, it can easily be, seen that these two
conditions are totally opposed to each other. In the
first case (abhi¤¤àta) the meditator is bemused, his
thoughts and fantasies run on uncontrolled; in the
second (sampajàno) he is thoroughly careful, aware,
and mindful. Obviously full awareness and mind-
fulness are instrumental in getting rid of over-
sensitivity and preventing the arising of passion.

The meditator should apply this full awareness and

mindfulness in two ways. Firstly, he should be care-
ful not to grasp at external forms, sounds, smells,
tastes, and tangible objects in such a way as to give
rise to pleasant feelings. Secondly, he should not let
the mind grasp at internal (mental) objects or dwell
on past experiences. The power of imagination and
the tendency to interpret sense objects should be
well controlled. For instance, if the meditator sees
an object of a particular shape and pattern, he must
beware; he must not, as is his habit, project some
image which will give rise to sensual desire. The

187
controlling of this inherent tendency to project re-
quires full awareness and a high degree of mindful-
ness. In short, over-sensitivity, which leads to
passion, is to be prevented and cured with mindful-
ness and full awareness. Note that the contempla-
tion of foulness (asubha-kammaññhàna) is not
recommended. That practice would not be appropri-
ate in this situation, differing as it does from that
described in Chapter iii. The Obstacle here is over-
sensitivity due to the mind’s tendency to project
images in its characteristically bizarre fashion. This
tendency must be checked with mindfulness and
awareness. Here the contemplation of foulness
would have the wrong effect. Even prolonged con-
templation of foulness will not destroy this particu-
lar Obstacle.

The second Obstacle in this pair is just the opposite

of the first. “Dullness” and “lack of feeling” imply
absence of illuminating knowledge, absence of joyful
and tranquillizing feelings. The mind, being dull for
want of clear comprehension, is finally overcome by
ill-will. Here ill-will means not just hatred, but dis-
satisfaction of any kind. It means in particular
pañigha, that is, vexation and uneasiness,

188
annoyance — with other people, with oneself, with
external objects, or with nothing in particular. It
means irritation, or just a bad mood.

Ill-will is to be overcome in the same way as desire.

To generate loving-kindness (mettà-bhàvanà) is not
advisable; instead, mindfulness and full awareness
should be developed as before. When one is mindful
and fully aware, dullness and obscurity cannot
arise. Thus both Obstacles of this pair are to be
overcome by developing uninterrupted mindfulness
and awareness. This Obstacle is called in Pali
apa¤¤atam, which means “not bright” “not lumi-
nous,” “dull,” and therefore to be overcome only by
mindfulness and awareness.

These eighteen Obstacles in nine pairs are called in

Pali the upakilesa. They are also known as the
Perils; because they are dangerous to the practice of
concentration. When any of them arises both body
and mind become troubled, agitated; when they are
absent, concentration can be developed easily.
Other Obstacles, known as the Minor Obstacles, are
relatively unimportant; they can easily he overcome
once these major ones have been destroyed. A mind

189
freed of all these Obstacles is said to be fully puri-
fied, or to have attained Unique Excellence (ekatta).

Unique Excellence of mind has the following four

levels:

(1) Unique Excellence due to making gifts or

offerings — for people who delight in making
offerings.

(2) Unique Excellence due to the manifestation

of the sign of concentration — for those who
practise tranquillity meditation.

(3) Unique Excellence due to the clear

comprehension of impermanence,
unsatisfactoriness, and non-selfhood —
for those who develop insight meditation.

(4) Unique Excellence due to the realization of

the extinction of suffering — for the “Noble
Ones.”

Of these four levels we are here concerned with the

second, the steady and clear manifestation of the
sign. This Unique Excellence has three aspects,
which are characteristics of the First Absorption
(pañhama-jhàna). Their arising indicates perfection

190
in developing concentration at the first level. These
three aspects are:

(1) Mental brightness, due to perfection in every

point of the practice. When the mind has overcome
all the eighteen Obstacles in the way described, the
practice progressively attains perfection and the
mind becomes bright.

(2) Mental maturity, due to equanimity. Here the

mind, being undisturbed by obstacles, is set at rest
and becomes cool. This state of equanimity, another
factor of the First Absorption, brings about mental
maturity.

(3) Joy, due to knowledge (¤àõa). Here the mind,

being endowed with brightness and maturity, is in a
joyful state. This joy results from the knowledge of
the destruction of the Obstacles and of the Factors
of Jhàna. Experiencing the rapture, and happiness
that come of detachment, the mind becomes joyful.

These three are characteristics of the First Absorp-

tion or Jhàna. Thus this First Jhàna is “glorious in
its beginning, glorious in its progress, and glorious

191
in its consummation.” It is “glorious in its begin-
ning” because the mind is bright owing to the per-
fection of the practice; glorious in its progress”
because the mind attains maturity through
equanimity; and “glorious in its consummation”
because the mind is made joyful by knowledge of the
destruction of the Obstacles. In order to understand
these three it is important to know about the five
Hindrances and the five Factors of the First Jhàna.
This knowledge will also show us clearly how the
mind, having passed through the stages of Acquired
Sign and Counterpart Sign, attains full concentra-
tion (appanà-samàdhi) in the First Jhàna.

192
 Chapter vii

Hindr ances And Jhàna Factors

The Pali term for “Hindrance” is nãvaraõa. It implies

something that destroys the harmonious condition
of the mind, that is, its unique Excellence. Each of
the Hindrances destroys one particular factor of the
mind’s Unique Excellence, and in considering them,
we shall pair them off accordingly.

(1) The Hindrance of Sensual Desire (kàma-

chanda) is paired with its opposite, Renunciation
(nekkhamma). Sensual Desire is satisfaction with,
absorption in, or delight in, anything pleasant, any-
thing which allures and fascinates the mind, defiling
its brightness. It is like a red dye, which, when
mixed with clear water, makes it no longer clear, so
that things lying on the bottom cannot be seen. The
opposite factor, Renunciation, is the quality of a
mind that is not tempted, not troubled, not clouded
by sensual desire. It is the first Factor of Unique
Excellence.

193
(2) Ill-will (vyàpàda) is paired with Good-will
(avyàpàda). A mind having Ill-will is defiled by
anger (dosa) in the form of disagreement, discon-
tent, annoyance, or any such undesirable and
harmful state. In the state of Ill-will the mind is
“boiling” and therefore not clear — just as water
when it is boiling is no longer clear so that things
lying on the bottom cannot be seen. Good-will
implies a mind that is cool, peaceful, free from any
displeasing quality, not irritated in any way. It is the
second Factor of Unique Excellence.

(3) Torpor (thãna-middha) is paired with Percep-

tion of Light (àloka-sa¤¤à). “Torpor” means here
dullness, apathy, drowsiness, boredom. The mind
overpowered by this Hindrance loses its brightness,
just as pure water loses its clarity when overgrown
by algae and weeds, so that things like pebbles lying
on the bottom cannot be seen. Thus torpor is a
Hindrance, damaging the mind, making it unwork-
able. Perception of Light is a form of practice that
gives rise to constant, steady bright light resembling
sunshine. This light and the time of its appearance
are conditioned by character and training. The
development of Perception of Light, making the

194
mind bright as if perceiving sunshine, enables one
to overcome sleepiness, dullness, and laxity. It
enables one to sleep soundly when one does sleep,
and when awake, to be wide awake. Perception of
Light is thus the very best means of awakening the
mind, the antidote for Torpor.

(4) Restlessness and Worry (uddhacca-

kukkucca) is paired with Steadiness (avikkhepa).
Uddhacca-kukkucca means restlessness, vexation,
worry. The difference between uddhacca and
kukkucca can be understood if the literal meanings
of the terms are considered. Uddhacca has the
meaning of bursting out, spreading, scattering. It is
the spreading out or scattering of thoughts as a re-
sult of too much liking or interest. Kukkucca is un-
easiness and worry through not knowing how to do
something, and where; or, knowing this, being dis-
satisfied, not pleased. This happens when one is ag-
itated by outward things because of one’s
temperament or through excessive and prolonged
effort, which makes everything go wrong. The mind
overpowered by both components of this Hindrance
is deprived of its clarity in yet another way. Just as
clear water when whipped up by the wind develops

195
waves and is no longer clear so that things lying on
the bottom cannot be seen, so the mind becomes
stirred up and agitated by this Hindrance.
Avikkhepa means “absence of Shaking,” absence of
any swaying this way and that. Applied to the mind
it indicates that the mind is steady and firm by itself
and able to withstand disturbances without waver-
ing. The mind is then in its “original” state; hence
this factor is counted as another aspect of the
mind’s Unique Excellence. This virtue can be devel-
oped only by earnest practice because it is in the
nature of the mind to change and waver.

(5) Sceptical Doubt (vicikicchà) is paired with

Defining of Things (dhamma-vavatthàna): Vicikicchà
means scepticism or doubt, lack of confidence in the
method of practice. A meditator with this Hindrance
has no confidence in Buddha, Dhamma, and
Sangha, in the enlightenment of the Buddha, or in
the way of practice laid down by him. He believes in
them only half-heartedly. The most important
aspect of Doubt is that relating to the meditator’s
own practice. Overpowered by this uncertainty, his
mind loses its clarity and is unable to see things
clearly, as they really are. It is like water that is

196
clear but in darkness, so that, once again, things on
the bottom cannot be seen. Dhamma-vavatthàna
means knowing something precisely and clearly,
having no doubt at all about it. Every person ought
in his way of life and in his job to have some ideal.
And in his work, both mental and physical, everyone
ought to know what is good and what is bad, what is
beneficial and what is harmful, what constitutes
happiness and what constitutes suffering, which is
the way to downfall and which is the way to success,
to the attainment of the Highest Fruits and ulti-
mately Nirvàõa. Dhammavatthàna derives from
study by way of listening, reading, thinking, enquir-
ing, discussing, and remembering, until one has
knowledge and is certain about it at all times. One
should have no doubt or hesitation as to what to do
and how to do it. Doubt disturbs and torments the
mind deeply. Dhammavavatthàna does just the
opposite and is therefore one of the Factors of
Unique Excellence.

In the original texts only five Hindrances are men-

tioned, though in some post-canonical works, for in-
stance the “Patisambhidà-Magga,” another three are
listed. These three extra Hindrances are the oppo-

197
sites of the last three Factors of Unique Excellence,
as follows:

(1) Ignorance or Lack of Knowledge (avijjà

or a¤¤àõa) contrasts with Knowledge (¤àõa).

(2) Aversion (arati) contrasts with Joy

(pàmujja).

(3) The totality of unprofitable mental states

(sabbe akusalà dhammà) contrast with the
profitable states (sabbe kusalà dhammà).
Clearly Ignorance is included in Doubt and
Aversion in Ill-will. The totality of unprofitable
states not specifically named is included in one
or other of the five Hindrances. Thus the
number of Hindrances is in fact unlimited. Any
mental impurity can be reckoned a Hindrance.
The Pali term pa¤canãvaraõa (Five Hindrances)
is the one originally used by the Buddha. It has
become such a familiar term that people know
of no Hindrances other than those traditional
five.

The term nãvaraõa means, in general, “that which

hinders by covering.” The Nãvaraõas or Hindrances
cover up and obstruct good qualities and the way to

198
Nirvàõa. But in the case of concentration, the
commentaries define a Nãvaraõa as something that
covers beings or the minds of beings, preventing
them from knowing the Truth or Dhamma; in other
words, a Nãvaraõa is that which covers the way lead-
ing beings out of suffering. What is covered is the
Factors of Unique Excellence. The following example
may clarify this: Renunciation (nekkhamma), that is
to say, Renunciation of Sensual Desire, is a way out
for Ariyans. The Ariyans or “Noble Ones,” become
free of suffering by way of Renunciation. Conversely,
Sensual Desire (kàmachanda) covers up Renuncia-
tion, obstructs it, suppresses it, and grows at the
expense of it. Hence Sensual Desire is reckoned a
Nãvaraõa, something covering and obscuring the
Truth that leads the Noble Ones out of suffering.
Worldlings are not aware that Renunciation is the
Ariyan’s way out from suffering, because their
minds are clouded and covered over by Sensual
Desire. Two cases have to be distinguished: In the
first the Factors of Unique Excellence are covered by
Hindrances and cannot arise in the mind; in the
second the mind, being covered by the Hindrances,
cannot realize the Factors of Unique Excellence. In
either case the result is the same: the mind is

199
perpetually veiled by Hindrances. In simple words, a
Hindrance or Nãvaraõa is something that covers the
minds making it depressed, uneasy, distracted,
depriving it of peace and happiness.

The immediate aim of concentration practice is to

free the mind of Hindrances. The state in which the
mind is without Hindrances and that in which the
mind is concentrated are one and the same. Some-
times, when the mind is free from hindrances, natu-
ral concentration is attained automatically. But the
kind of concentration we are discussing here is that
in which the Hindrances are destroyed by active
practice. Natural concentration frees the mind from
Hindrances only by chance. This is called Tadaïga-
vimutti, a state of freedom that comes about because
the specific beneficial factors necessary for neutral-
izing the corresponding Hindrances happen, just by
chance to arise in the mind. The other kind of con-
centration is that which is developed by active prac-
tice and by whose power the Hindrances are driven
out. The state of freedom it results in is called
Vikkhambhana-vimutti. But as soon as the mind
returns to the unconcentrated condition, the
Hindrances come back because their roots have not

200
yet been completely destroyed. To destroy the roots
of the Hindrances a higher level of practice is
needed, namely vipassanà. The state of freedom in
which the mind is never again disturbed by the
Hindrances is called Samuccheda-vimutti, which
means complete destruction of or emancipation
from all Hindrances. So there are three states of
freedom from Hindrances, according to whether that
freedom was attained by chance, by tranquillity
meditation, or by insight meditation. The first and
second states are temporary; the third is permanent.

The meditator should not merely study and remem-

ber matters concerning the Hindrances; he should
also know and see clearly in his own mind just what
they are and be aware of their presence or absence.
He should know in which ways Hindrances disturb
him. This will make him realize just how dangerous
they are so that he will be resolute and unwavering in
his attempts to destroy them. Then, even though the
Hindrances may not have been completely destroyed,
he can live happily in the here and now, since he
knows how to cope with them; and eventually he will
put an end to them completely. Obviously, freedom
from the Hindrances is in itself happiness. This is the

201
first step and is also the foundation for the further
practice, which will eventually destroy the roots of all
the Hindrances completely. Thus the Nãvaraõa may
be destroyed utterly — and that is the permanent
extinction of suffering.

The stage of the practice with which we are con-

cerned here is concentration; the practice of insight
comes later. As far as the Hindrances are concerned
our present task is to practise tranquillity medita-
tion in order to restrain the Hindrances and remove
them from the mind by developing the qualities
opposed to them. The technique for attaining this
concentrated state is mindfulness of breathing,
“tethering the mind to the post of breathing” until all
the Beneficial Factors arise. As each of these Factors
is unique and opposed to a specific Hindrance, the
Hindrances have no chance to overpower the mind
as long as mindfulness is maintained. When the
mind is fixed on the breathing or whatever the object
of concentration happens to be, Hindrances are
absent and only Beneficial Factors present. The
meditator must understand clearly how to develop
the Factors of Unique Excellence. Renunciation, for
example, can be said to come into existence at the

202
very moment of going into retreat in order to prac-
tise, and to increase from then on. It starts to
develop and establish itself from the stage of Count-
ing or concentrating on the breathing itself, and by
the stage of the Counterpart Sign (pañibhaga-
nimitta) it is perfectly developed. Other specific
Beneficial Factors such as Good-will are developed
in the same way. All this will be easier to under-
stand after we have discussed each Factor of
Absorption (jhànaïga) and its corresponding Factor
of Unique Excellence. We turn therefore to the
Factors of Absorption.

The Pali term jhànaïga literally means “constituent

of absorption.” No factor by itself constitutes
absorption; several must be present together to
make the jhàna. The First Jhàna has five constitu-
ents, the Second three, the Third two, and the
Fourth also two. The five factors of the First Jhàna
are: Vitakka, Vicàra, Pãti, Sukha, and Ekaggatà.
They are explained as follows:

(1) Vitakka: This word generally has the mean-

ing of thinking or considering; but as a technical
term in meditation it does not mean that unless,

203
that is, we understand by “thinking” not considera-
tion of some matter but close attention of the mind
to one single object. The factor vitakka is poorly
developed during Counting and Connecting, and
fully developed during Contact and Fixing. To be
understood properly Vitakka must be considered
together with Vicàra.

(2) The term vicàra usually means investigation;

but in the technical language of meditation it means
something different. It refers to the state in which
the mind thoroughly knows the concentration ob-
ject, namely the breath. Vicàra first appears in the
stage of Connecting (see page 150). Vitakka and
Vicàra are best explained on the analogy of examin-
ing an object. Vitakka corresponds to the act of
looking at the object and fixing the eyes on it; Vicàra
corresponds to seeing and knowing the object thor-
oughly. Or they may be compared to the sprinkling
of water. When the water touches the earth on
which it is sprinkled, that is Vitakka; when the
water is absorbed by the earth, that is Vicàra.
Again, there is the well known analogy of training a
calf. The calf to be trained is separated from its
mother and tethered to a post. The calf is the mind,

204
the post is the breath, and the tether is mindful-
ness. The calf’s being tied to the post is Vitakka, its
prancing around the post Vicàra. The meditator
should observe the distinction between these two
and should also understand how it is that they may
be present at the same time. The state of the calf’s
being tied is simultaneous with its prancing, and
vice versa. Although these two states, being tied and
prancing are simultaneous, they are not the same
in nature. Having understood this, the meditator
will understand how Vitakka and Vicàra are simul-
taneously present in the First Jhàna. This can be
further clarified by the analogy of the man polishing
a pot. The man holds the pot with his left hand and
polishes it with his right. The acts of holding and
polishing are simultaneous. The left hand corre-
sponds to Vitakka, the right to Vicàra. To sum up,
Vitakka and Vicàra are two simultaneous and inter-
related characteristics of the mind, Vitakka being
the concentration on the Sign and Vicàra the close
association with it.

(3) Pãti generally means rapture, and this is the

meaning it has in the technical language of medita-
tion also. It is defined as “Joy dissociated from

205
sensual desire.” Rapture free from sensual desire
results only from such feelings as: “I have achieved
what was to be done,” “I shall surely succeed,” and
the like. This kind of Rapture is associated with
renunciation rather than with sensual desire. Pãti
could, then, be defined as Rapture resulting from
success in overcoming sensual desire. Rapture is
regarded as a wholesome Mental Factor (cetasika)
belonging to the Group of Feelings (vedanà-
khandha). This is the difference between Rapture
(pãti) and Happiness (sukha): Rapture belongs to the
Group of Mental Formations and Happiness to that
of Feelings. Rapture is the source of Happiness.

(4) Sukha means Happiness that arises because

the mind is not disturbed by the Hindrances and is
suffused with Rapture. In every-day life when we
enjoy Rapture it is impossible not to feel happy as
well; but such happiness lasts only a short while.
More lasting is the Happiness that arises when the
mind is undisturbed, by the Hindrances. Once the
nature of Happiness is understood, it becomes easy
to see that Rapture and Happiness are two different
states, though they can, like Vitakka and Vicàra,
exist simultaneously.

206
(5) Ekaggatà is short for cittekaggatà or citta-
ekaggatà, which means mental one-pointedness.
The mind in this state has just one single object, on
which it is concentrated, just one point, on which it
is fixed and established. Now, ordinarily the mind
skips and flutters, from object to object, always
shifting and changing, being light and easily influ-
enced. Only when it has been properly trained can it
become steady and fixed on a single object for any
length of time. In concentration practice ekggatà
refers to the state in which the mind is firm and
steady following the practice of Fixing (ñhapanà) on
the Counterpart Sign. At the stage before Fixing the
mind is only intermittently one-pointed. Ekkaggatà
is concentration or samàdhi in the true sense of the
word. In some texts Ekaggatà is also called
Adhiññhàni (fixity).

We shall now discuss how the Jhàna Factors exist

in the mind and how their functions are interre-
lated in the First Absorption. In the First Jhàna all
five Factors are present and co-ordinated to make a
single whole. Now it may be asked how five factors
can be present simultaneously, while the mind is
concentrated on just one object, one-pointed, with-

207
out thinking. Anyone who does not know the
answer to this question cannot understand what is
meant by “concentration at the stage of the First
Absorption.”

First of all “it must be understood that these so-

called Factors are merely constituents or compo-
nents, which combine to make up the whole, just as
a rope composed of five strands is regarded as one
rope, or a sweet having five different ingredients as
one sweet. This is what the word “factor” or “constit-
uent”, means. In the First Jhàna the five associated
Factors are present in the mind simultaneously.
Each is firm in itself; and at the same time each
supports and is supported by the others. They are
like five poles which are already fixed firmly in the
ground and become all the firmer when joined
together at the top.

With the Counterpart Sign ( pañibhàga-mitta ) firmly

established, the mind has Full Concentration
( appanà ), firm collectedness, which means that the
five Factors are joined together as a single whole.
This state is called Jhàna, firm concentration. With

208
the appearance of the Counterpart Sign, Vitakka is
no longer present in the form of concentration of
the in- and out-breaths, having been transformed
into concentration on “air at one point.” It is not
that Vitakka fades away in the early stages of
Counting and Connecting and Contact, but that it
becomes progressively more subtle and calm, and
remains so right up to the stage of Fixing or the
Counterpart Sign. In the same way Vicàra is
present from the very start of the practice, be-
coming finer and finer right up to the stage of Fix-
ing, at which point it helps the mind to perceive the
Counterpart Sign and to comprehend it thoroughly.
Vicàra and Vitakka collaborate right from the
beginning, and so Vicàra is fully present at the
stage of the Counterpart Sign. Then Rapture. ( pãti )
arises, at first only slightly, as a natural successor
to Vitakka and Vicàra. In fact Rapture is present
right from the beginning steps, even during the
practice of Connecting and Contact, though then
only intermittently, only in fits and starts. When
Vitakka and Vicàra become firmer and subtler
Rapture is also present, even at the stage of Fixing
or the arising of the Counterpart Sign. Happiness
( sukha ) is present also, as it always is when there

209
is Rapture. The state in which the mind is firmly
fixed on the Counterpart Sign without wavering is
called One-pointedness ( ekaggatà ). Thus with the
arising of the Counterpart Sign all five Jhàna
Factors are fully established.

When the mind, by way of the Counterpart Sign,

has attained Full Concentration in the First Absorp-
tion, the five Factors are established simultaneously
and interdependently as constituents of Jhàna. At
this stage there is no need to pay attention to the
image or Counterpart Sign because the Jhàna
factors establish themselves in its place. Thus there
remains only a natural automatic supervising by
the power of the five Factors harmoniously com-
bined. It is as if a driver were sitting in his cart,
holding the reins unworried while a docile horse
pulls the cart along a smooth road. It must not be
thought that the five Factors have to be established
intentionally, one by one. The harmony and unin-
tentional unification of the five Factors comes about
simply as a result of proper practice, just as, in the
case of the cart, everything goes smoothly even
though the driver, holding the reins indifferently, is
not actively concerned.

210
It should also be realized that each of the five
Jhàna Factors is like one single object which can
appear different when seen from different angles.
The characteristics of each Factor change with the
passing of time and progress through the stages of
the practice. To clarify this we return to the anal-
ogy of training the calf. Consider the situation in
which the calf has already been subdued, become
perfectly obedient to its owner, and is lying peace-
fully by the post. Let us review the process of
training and see which characteristics remain of
those present in the beginning. At first the calf, on
being tied up, jumps to and fro and prances
around the post. The conditions of being tied and,
prancing about correspond to Vitakka and Vicàra.
But now the behaviour of the calf has changed
these characteristics corresponding to Vitakka and
Vicàra. The calf is lying peacefully close to the
post. The characteristic of being tied corresponds
to Vitakka, and that of lying close to the post to
Vicàra. Essentially both characteristics remain,
though they have been changed in form : the calf
has become gentle. At first the calf was obstinate,
disliked the owner, and delighted in disobeying
him. Now it is content to be familiar with the

211
owner and delights in obeying him. This corre-
sponds to Rapture. Happiness corresponds to the
condition in which the calf sleeps undisturbed
because the owner does not strike it and the rope
does not chafe it as a result of its own struggling.
And the last Factor, one-pointedness, corresponds
to the calf ’s not leaving the post, but staying by it
permanently. The five characteristics of the calf ’s
behaviour together constitute the training of it;
and they correspond to the five Factors of the First
Jhàna, which together constitute success in devel-
oping this level of concentration.

The five Jhàna Factors are not to be developed in-

tentionally and separately; they are results of one
single practice, the Jhàna, which has five different
characteristics as it is viewed from different angles.
And it is for this very reason that the Jhàna Factors
can exist spontaneously in the one mind; and at the
one time. Understanding this clears up once and for
all the question how five mental states can exist in
the one Jhàna.

Now we discuss how each Jhàna Factor is effective

in destroying one of the five Hindrances. To under-

212
stand this one must know which Jhàna factor is
opposed to which Hindrance. This can be seen by
examining their effects. Vitakka implies fixing the
mind on any single object. As long as Vitakka is
present the Hindrances that are opposite in charac-
ter, such as Restlessness and Worry, cannot arise.
Sensual Desire cannot arise either, because the
mind is fixed on the concentration object. The same
holds good of Vicàra. As long as Vicàra is present
there is activity without hesitation or interruption,
and thus Sceptical Doubt is directly diminished.
Rapture and Happiness are the natural enemies of
Ill-will and Torpor. They also diminish Sensual
Desire because, although they do bear some resem-
blance to desire, their object is the very opposite of
sensuality. While Sensual Desire is very much con-
cerned with and dependent on sense objects,
Rapture and Happiness are dependent on renuncia-
tion of them. As for one-pointedness, it diminishes
all five Hindrances.

Thus each Jhàna Factor is opposed to a particular

Hindrance, and is also to some extent an enemy to
all the other Hindrances. Like darkness and light,
these two opposed group cannot exist together.

213
The Hindrances begin to diminish from the time of
Neighbourhood concentration (upacàra-samàdhi),
that is, before Jhàna appears. Once Jhàna or Full
Concentration (appanà-samàdhi) has been at-
tained, all five Jhàna Factors are fully developed. It
is not the case that any particular Jhàna Factor
subdues only that Hindrance which is its paired
opposite; nor is it the case that all the Jhàna Factors
have to be gathered in appanà-samàdhi before the
Hindrances can be driven out; this process of eradi-
cation has been going on since Upacàra-samàdhi.
As a matter of fact the Hindrances begin to disap-
pear at the stage of fixing the mind on the Prepara-
tory Sign, and from the stage of the Acquired Sign
onward they are completely absent. As long as any
Hindrance remains the Acquired Sign will not
appear. Thus when the stage of the Counterpart
Sign is reached, the Hindrances have already com-
pletely disappeared, even though the Jhàna Factors
have not yet arisen in full strength and concentra-
tion is only at the level of Neighbourhood Concen-
tration. When all five Jhàna Factors appear clearly
and firmly in the form of Full Concentration of
Jhàna, then the Hindrances are eliminated; and
they remain absent for the entire duration of the

214
Jhàna, even when only a trace of it remains, namely
the Happiness that arises out of concentration. In
order to understand this fully we must consider the
different kinds of Samàdhi.

215
 Chapter viii
Progress Towards Absorption

Genuine Samàdhi or concentration is of two kinds:

Upacàra-samàdhi and Appanà-samàdhi. Upacàra-
samàdhi is, literally, Neighbourhood Concentration,
a level of concentration approaching very near
Jhàna, almost attaining it, in fact. Appanà-samàdhi
is Full Concentration, concentration that is firm,
concentration at the level of absorption. The concen-
tration of the beginning stages such as Counting
and Connecting is not yet true Samàdhi. It may be
called Preparatory Concentration (parikamma-
samàdhi). It produces none of the effects implied in
our definition of the word samàdhi. Hence it is not
included here as Samàdhi, and we reckon only two
kinds of Samàdhi.

Comparing Neighbourhood Concentration and Full

Concentration will help us understand them both
better. Let us speak first about their effects. Neigh-
bourhood Concentration is the state of being “in the
immediate vicinity” (upacàra-bhåmi) of Jhàna,

216
approaching very close to Jhàna but still falling
short of it; while Full Concentration is the state of
having arrived, the actual attainment of Jhàna. On
the analogy of going to a village, the first of these
two states corresponds to reaching the boundary of
the village, the second to reaching its centre. Both
amount to reaching the village.

In terms of the progress of the practice, Neighbour-

hood Concentration is attained as soon as the
Hindrances disappear. Freedom from Hindrances is
the only condition. Full Concentration, on the other
hand, is attained only with the full arising of the
Jhàna Factors, in particular One-pointedness. Note
that the falling away of the Hindrances and the
appearance of the Jhàna Factors do not necessarily
take place simultaneously. Another difference
between these two forms of Concentration is that
Neighbourhood Concentration is unsteady. It
collapses and rises again like a child learning to
walk, because the Jhàna Factors are sometimes
present and sometimes not, arising and ceasing,
arising and ceasing repeatedly. By contrast, in Full
Concentration all the Jhàna Factors are present
constantly, steadily, so that this form of concentra-

217
tion is stable, resembling the walking and standing
of a grown-up person rather than the stumbling of
the child learning to walk.

To explain more specifically: When ânàpànasati has

reached the stage of Neighbourhood Concentration,
the mind has the Counterpart Sign as concentration
object. The five Jhàna Factors are not yet fully
established, arising and disappearing by turns.
Hence concentration cannot be shifted from the
Counterpart Sign to the Jhàna Factors. This is why
the mind cannot as yet be raised to the level of the
Jhàna Factors. It is not yet firm enough to attain
Full Concentration, which comes only when atten-
tion is transferred from the Counterpart Sign to the
five Jhàna Factors, making them clearly manifest as
the object to be firmly concentrated on. When Full
Concentration terminates in Jhàna in this way, the
meditator is conscious of all five Factors at one time
without any kind of thinking.

At this stage in the practice the important thing is to

preserve the Sign carefully until the mind has suc-
cessfully gathered together the Jhàna Factors. If the
sign fades away, the mind will not be sufficiently

218
composed to develop and gather in the five Factors.
In other words the mind can gather all the five Jhàna
Factors only if the Sign is present, clear and firm. To
put it yet another way: The meditator can concen-
trate the mind fully by gathering all the five Jhàna
Factors while the mind is firmly fixed in Neighbour-
hood Concentration. Thus the Counterpart Sign is
very important, and must be maintained and sup-
ported the entire time the mind is in Neighbourhood
Concentration, no matter how many days, months,
or years that may be. If the meditator wishes to
attain Jhàna, he must preserve the Sign with unflag-
ging effort until he achieves Full Absorption.

The meditator is advised to protect the Sign and

keep it safe and sound at all times, just as a queen
protects the embryo of the emperor-to-be that she
carries. The Sign is the developing embryo; giving
birth to the child, the attainment of Jhàna. If the
queen is not careful the child may die in the womb
so that she will have to wait for a new conception;
the case where both mother and child die would cor-
respond to giving up the practice of concentration
altogether, in which case all is lost. The meditator
must guard the Sign well as a foundation for gather-

219
ing in the Jhàna Factors until they are firmly estab-
lished and appear clearly, giving rise to Full
Concentration of Absorption. No part of the practice
of concentration is taken more seriously than this.

The gathering in of the Jhàna Factors by way of the

Counterpart Sign is the most delicate process in the
whole practice of meditation, both tranquillity and
insight. This technique is like delicate handicraft. It
must be done neither too energetically nor too slug-
gishly, neither too tensely nor too loosely, neither
too rapidly nor too slowly, with neither too much
determination nor too little, with attention that is
neither strained nor slack. Each of these things
must be present to just the right extent. The process
is largely automatic. It goes ahead readily of its own
accord when the various necessary conditions come
together in the proper way. If they do not come to-
gether in just the right way, the process will auto-
matically stop and come to nothing.

The meditator must do two jobs at once: he must fix

his mind on the Counterpart Sign and at the same.
time gather in all five Jhàna Factors, maintaining
them until they gradually grow distinct and firm.

220
Success in fixing the mind on the Sign can be
achieved with the experience gained from guarding
the sign and establishing it firmly in the mind. It will
take weeks to make the Sign firm enough to serve as
a basis for gathering in the Jhàna Factors
completely and perfectly. Some people may have to
practise for months, or years, or may — because of
an unsuitable disposition, or for some other
reason — fail altogether to reach Full Concentration.
Such people must give up concentration and take
up insight meditation instead, aiming at “Deliver-
ance through Insight” (pa¤¤à-vimutti). People who
have a disposition suitable for concentration prac-
tice may achieve success by first gathering in the
Jhàna Factors and attaining Jhàna step by step,
and then, practising insight meditation aided by
their powerful concentration, attain “Deliverance of
Mind” (ceto-vimutti). Anyone interested in this
practice of Full Concentration must, therefore, have
especially strong perseverance to guard the Sign
without becoming discouraged so long as it has not
yet given rise to Full Concentration. This is what is
meant by guarding and supporting the Counterpart
Sign during Neighbourhood Concentration until the
attainment of Full Concentration.

221
To facilitate the attainment of Full Concentration the
meditator guarding the newly arisen Sign is advised
to create the most favourable physical conditions
possible. For example, be should use foot-wear
rather than going barefoot so that he need not waste
time or be distracted by washing his feet. The annoy-
ance occasioned by such acts may distract his mind
and prevent his guarding the Sign and making it pro-
gressively finer. In some cases the use of a walking-
stick is recommended so that standing is comfortable
and walking easy and steady, conducive to guarding
the Sign. The meditator should also carefully exam-
ine and adjust once more the seven Beneficial
Things: dwelling, resort, speech, persons, food,
climate, and posture (see p. 69), so that they are as
favourable as possible to the guarding of the Sign.

Continuous guarding of the Sign may become bor-

ing and discouraging. To avoid boredom and develop
zeal and satisfaction, the meditator should under-
stand the sequence of phenomena leading to Jhàna.
This sequence is as follows:

(1) The arising of the Counterpart Sign dimin-

ishes the Hindrances, but Full Concentration

222
 is still unstable, arising and fading continu-
ally until such time as all five Jhàna Factors
have been fully gathered in.

(2) Once the Hindrances have been diminished,

the Jhàna Factors appear. The meditator has
to develop them until all five are fully
present. This he does using the Counterpart
Sign as basis and the five arising Factors as
objects.

(3) When all five Factors are Fully present, the

level of concentration called the First Jhàna
is attained.

This makes it clear that in this step of the practice

the task is to guard the Sign and keep it firm and
steady, and at the same time to gather in the five
Jhàna Factors and so induce Full Concentration.

There exist techniques for speeding up the attain-

ment of Full Concentration at the stage of guarding
the Sign; they are called Appanà-kosalla, “Skill in
inducing Full Concentration.” Ten kinds of Skill
have been recommended:

223
 (1) Creating favourable physical conditions;
(2) harmonizing the five Mental Faculties;
(3) Skill regarding the Sign;
(4) exerting the mind when it needs to be
exerted;
(5) subduing the mind when it needs to be
subdued;
(6) encouraging the mind when it needs to be
encouraged;
(7) controlling the mind when it needs to be
controlled;
(8) avoiding unstable people and things;
(9) associating with stable people;
(10) bending the mind according to the situation.

These ten Skills are explained as follows:

(1) Creating favourable physical conditions: This

means keeping the body in good order and making
the things related to the body as favourable as
possible. Hair, nails, teeth, and skin should be kept
clean so that the meditator feels comfortable and
experiences no annoyance from them. Long hair or a

224
heavy beard may cause itching; long nails become
dirty and may be annoying, as may also unclean
teeth and skin. It is desirable to make all these
things neat and clean before beginning to concen-
trate the mind. Other things, such as clothing and
lodging, should be suitably spruced up, made as
neat and clean as possible. This is what is meant by
creating favourable physical conditions. It is just a
matter of common sense. The essence of this first
Skill is that the meditator should have sufficient
bodily comfort.

(2) Harmonizing the five Mental Faculties

(indriya): The term indriya means a quality that is
supreme in its particular function. From the point of
view of mental development, the mental Faculties
are five in number, namely: Confidence (saddhà),
Effort (viriya), Mindfulness (sati), Concentration
(samàdhi), and Insight (pa¤¤à). As Indriyas,
supreme things, these five not only signify faculties
that are developed at this stage in the practice, but
also imply personal virtues which a person may pos-
sess naturally as part of his mental make-up. They
increase in the course of his studies, depending on
what he has heard before undertaking the practice.

225
In combination they constitute the foundation of a
person’s current disposition. They are prime virtues
of great importance on which the success or failure
of mental training depends. They are akin to the six
Character Types discussed in the beginning. Here it
is intended that they should be adjusted and modi-
fied so as to benefit the practice. The five Faculties
thus become important powers, conducive to suc-
cess rather than obstacles, provided they are prop-
erly harmonized. Here, to harmonize means to
balance and co-ordinate. The essence of co-ordinating
the Faculties consists in harmonizing Confidence
with Insight, Energy with Concentration, and Con-
centration with Insight. Mindfulness is to be applied
in full measure regardless.

That confidence or faith is to be harmonized with in-

sight means that faith must not outweigh under-
standing to the extent that it becomes blind belief,
mere superstition, which is harmful. What is re-
quired in the practice is faith that is based on reason
and stands the test of reason. The same applies to
understanding. If not accompanied by confidence, it
will be mere theorizing. The meditator must have
confidence, for example, in the enlightenment of the

226
Buddha, as a support for his knowledge gained by
listening and studying (sutamaya-pa¤¤à). He then
investigates, examines, and contemplates until he
has knowledge gained by thinking (cintàmaya-
pa¤¤à). And lastly he has to put all this knowledge
into practice so that he realizes the truth of it for
himself. He then has knowledge gained by practice or
mental development (bhàvanàmaya-pa¤¤à). Thus.
there are three different levels of understanding,
each of which must be accompanied by confidence or
saddhà based on or supported by it. At the first level
one hears and simply believes in what someone says
and does. Then after having considered and under-
stood, and having found the statement to be reason-
able and in agreement with previous ideas, one has a
higher degree of confidence. And finally, when one
has actually practised and realized the fruits of the
practice, one has confidence at the highest level, that
is belief in a truth that has become evident to one’s
own mind, based on neither authority nor reasoning.
This is what is meant by balancing faith and under-
standing (saddhà and pa¤¤à). The meditator must
be aware of all this and see it in himself. He will then
be able to co-ordinate belief and understanding,
properly, keeping them suitably balanced and in

227
harmony. If he lets either one predominate, his
practice will go amiss.

Balancing energy with concentration can easily be

explained in terms of an analogy. Energy (viriya) is
like speed, and concentration (samàdhi) like the
governer that regulates it. If the two are not co-
ordinated, what is the result? Again, concentration
is like the weight of a bullet, energy like the force of
the gun-powder that propels it. If the two are not
balanced, what is the result? If energy exceeds con-
centration, that excess energy is undirected and is
dissipated. If concentration exceeds energy, then the
meditator becomes lax and sluggish and may make
no progress at all. So activating the mind and re-
straining it must go together; energy and concentra-
tion must be properly balanced.

Balancing concentration with understanding may

take place by itself, naturally, if the meditator is
habitually restrained in his mental activity. If he
always makes his mind steady before thinking over
any object, first concentrating on it and only then
considering it, he will gain full understanding of that
object according to reality. This is “investigation

228
with a steady mind” or “steadiness in investigation,”
call it what you will.

Mindfulness is needed in all cases. Mindfulness occu-

pies a central position, as it were arranging the other
four Faculties into pairs and “advising” them how to
perform their respective duties properly and harmoni-
ously from beginning to end. For example, Mindful-
ness enables Confidence to judge how much to believe;
it introduces Confidence to the companionship of
Understanding; it compels Confidence and Under-
standing to go together. The meditator needs Mindful-
ness as a means of controlling various other things,
most particularly the other four faculties. With care he
can co-ordinate them steadily and harmoniously.

With the Faculties working suitably together, the

mind is steady; it has Kammanãya-bhàva, that is,
agility and adaptability, and so can do progressively
finer work. This is what is meant by Balancing the
Faculties: the co-ordinating of all the qualities
necessary for successful practice.

(3) Skill regarding the Sign: With all five Facul-

ties balanced, Skill regarding the Sign comes easily.

229
A meditator possessing this Skill is able to observe
mindfully the successive arising of various
phenomena: he observes what arises and on what it
depends; he knows what ought to be concentrated
on and what ought not, what ought to be speeded
up and what ought to be slowed down, so that all
goes well and smoothly in the steps of (i) inducing
the Sign, (ii) developing it, and (iii) protecting it for
as long as desired.

At this stage of the practice the term “sign” refers to

the single object on which the mind is focussed.
This Sign implies one-pointedness, the fifth Jhàna
Factor, and it is with regard to this Sign that the
threefold Skill just mentioned has to be acquired.
Whether the meditator succeeds fully in this will de-
pend on how much skill he has already developed
with the preceding Signs, Acquired and Counter-
part. So, even at the stages of Acquired Sign and
Counterpart Sign the meditator ought to be develop-
ing the Threefold Skill so as to become thoroughly
familiar with it.

(i) Skill in inducing the Sign: This means

skill in gathering the mind on the concentra-

230
tion object in the earlier steps of the practice
and so directing the mind as to give rise to the
Sign of the next higher step. As an Appanà-
kosalla, Skill in inducing the Sign means skill
in thoroughly stabilizing the mind on the
Counterpart Sign until such time as the
Hindrances have been caused to subside and
all the five Jhàna Factors gathered in. Of the
Jhàna Factors the most important at this stage
is one-pointedness, because it becomes the
new Sign, replacing the Counterpart Sign.

(ii) Skill in developing the Sign: This con-

sists in progressively intensifying the Sign if it
is indistinct; or in intensifying one of the five
Jhàna Factors (vitakka, Vicàra, pãti, sukha,
ekaggatà) that happens to be weak, indistinct,
or fluctuating.

(iii) Skill in protecting the Sign: This consists

in protecting every kind of Sign at all times,
whether in the early stages when the Sign is
developed for the first time, or in later stages,
when it has already been fully established. The
newly arisen Sign will soon fade away if not
practised repeatedly just as does a recently

231
 acquired manual skill. Even after the Sign has
been fully established disturbing factors may
arise if it is not protected carefully just as a
manual skill in which one has become perfect
is lost completely if neglected for too long. So
all stages of Acquired Sign and Counterpart
Sign have to be protected. Only when the medi-
tator has become perfectly skilled in Jhàna
may he leave off protecting the Signs.

At the stage of Appanà-kosalla all the Jhàna

Factors, especially the last, one-pointedness, must
be developed in a way similar to but subtler than the
above. In essence this means being always well-
versed in the various kinds of Mastery (vasã, dis-
cussed later), and always arousing one’s interest, in
the practice by developing the bases of success
(iddhi-pàda), already well known. To sum up, to
have Skill regarding the Sign consists in knowing
how to induce the Sign, how to intensify it, and how
to maintain it for as long as required. To acquire this
threefold Skill, the meditator has to exercise care;
without mindfulness he will not achieve success; he
will fall and scramble up again, over and over, until
he finally abandons the practice in the belief that

232
his Faculties (indriya) are not strong enough. The
main principle of Skill in inducing, Developing, and
guarding the Sign consists in controlling instantly
all fluctuating and unstable states of mind.

(4) Exerting the mind when it should be exerted:

The word “when” is small but full of importance. The
meditator must know just the right time to exert the
mind. He must not exert the mind at a wrong time
nor be even a moment late. He must be quick to
observe and know what has arisen and what is to be
done. And when a particular condition has arisen,
he must know whether to exert the mind, or to sub-
due it, or to encourage it, and so on. In the case of
Appanà-kosalla, exerting the mind means vitalizing
it when it becomes slack and has not enough power
to attain Full Concentration. To understand prop-
erly the technique of exerting the mind, it is neces-
sary to study the Factors of Enlightenment.

The Factors of Enlightenment or sambojjhaïga are

seven in number. They are called Factors of Enlight-
enment because taken together they constitute the
complete path to Enlightenment, the highest
wisdom. These seven Factors are: Mindfulness

233
(sati), Investigation of dhammas, or mental states
(dhamma-vicaya), Energy (viriya), Rapture or Joy
(pãti), Tranquillity or Mental Calm (passaddhi),
Concentration (samàdhi), and Equanimity (upekkhà).

The six Factors of Enlightenment, apart from

Mindfulness can be divided into two groups. The
first three, Investigation of Mental States, Energy,
and Joy, have the quality of vitalizing the mind
and thereby uplifting it. The last three, Tranquil-
lity, Concentration, and Equanimity, have the
quality of subduing the agitated mind, of diminish-
ing its surplus energy. As we are here concerned
with the exerting of the mind, we shall discuss the
three Factors of the first group. The meditator
must develop these three Factors whenever the
mind becomes slack, even at the very beginning of
the practice. As always, Mindfulness must be
applied throughout. The meditator must, for in-
stance, be mindful from the very beginning in or-
der to know : “Now the mind has become slack” to
enquire “What Factors are to be applied to rid the
mind of this slackness ?” and “How can these fac-
tors be maintained ?” and : finally to know when
the mind has become free from its slackness. We

234
now discuss these three Factors of Enlightenment
in turn :

(i) Dhamma-vicaya literally means the

selection of mental states in the best possible
way. The meditator has to be like a clever gar-
dener who has the ability to select and pluck
flowers in a garden so large and so full of flow-
ers that the unskilled person would have no
Idea which flowers to pluck. Only a clever per-
son with an understanding of flowers can make
the choice successfully and derive benefit from
it. Selection implies examination. Unless one
examines thoroughly, one cannot know how of
what to select. So in practice Dhamma-vicaya
consists in analysing states of mind in detail
and selecting just what is needed in any partic-
ular circumstances. If the mind is slack, there
may be several causes for this. It is necessary,
therefore, to examine in order to find out the
real cause and select a suitable cure for it. One
kind of slackness may require that the medita-
tor call on someone else’s knowledge and in-
sight; another kind he may have to examine
and remedy by himself again and again until

235
he meets with success. In the Texts the follow-
ing seven techniques of Dhamma-vicaya have
been given for general use:
(a) Asking questions: If need be one should
ask questions of a good friend as a means
of weighing up one’s own ideas.
(b) Creating favourable physical condition:
(Already discussed under Appanà-kosalla
(1)) Here this means, keeping body calm
and mind clear.
(c) Balancing the five Mental Faculties:
(Appanà-kosalla (2)) Balancing the
Faculties, as well as being useful in
speeding up the arising of Full
Concentration, is also a means of
inducing Dhamma-vicaya. It is used for
this purpose if the direct speeding up of
Full Concentration is not successful.
(d) Completely avoiding ignorant and stupid
people.
(e) Associating only with men of
understanding: Understanding here
means understanding of the Teaching,
especially its aspects.

236
 (f) Intelligent consideration of mental states
(dhammas), so as to understand them
fully, or at least find the solution to some
specific problem.

(g) Cultivating the habit of investigating and

examining mental states as a long-term
practice.

When these seven techniques are applied, the

Dhamma-vicaya-sambojjhaïga is firmly established.
Slackness of mind will then be overcome and the
meditator will have the inspiration to practise further.

(ii) Energy (viriya-sambojhaïga): The word

viriya means energy, effort; but here it includes
the characteristics of steadiness and determina-
tion, by virtue of which the meditator advances
in the practice without yielding. This mental
energy and steadiness is also opposed to slack-
ness of mind, but in a different way. If there is
slackness, there is no energy, and vice versa. To
overcome slackness the meditator must develop
energy, arouse determination, by means of suit-
able reflection. The techniques commonly used
and recommended are as follows:

237
(a) Reflect on the dangers of lacking energy,
as a result of which one sinks back into
the heap of suffering and is doomed to
experience suffering over and over again,
endlessly. This is called “seeing the
danger of saüsàra.”

(b) Reflect clearly, on the benefits of possess-

ing energy: “When I have perfected it, I
shall be free from suffering.” Reflecting in
this way generates determination.

(c) Reflect on the Path shown by the Buddha,

which one is practising: “This Path is the
best; there is no other way — or if there is,
it is no better than this.”

(d) Reflect on one’s indebtedness. A person

practising Dhamma, especially a bhikkhu,
has no way of earning a living by himself.
He has to depend on others for the four
requisites to life. Thus he is in debt; and
he will clear his debt only when his
practice is crowned with success. While
he is reflecting in this way energy for the
practice arises at once.

238
(e) Reflect on the Buddha as Teacher: “I have
the best teacher in the world. I ought to
have the highest regard for him and for
the Dhamma taught by him, which is
flawless and likewise the best. I must
follow him earnestly.”

(f) Reflect on being heir to the Dhamma: “It

is indeed a great piece of good fortune to
be the heir of such an excellent teacher of
Dhamma. Since no heritage is higher than
this one, what else is there to aspire for?”
Reflection along these lines is another way
of making one value one’s practice highly.

(g) Practise Perception of Radiance or Light:

This means making the mind clear and
luminous as if there were bright sunshine
— even if it is in fact a pitch-black night or
if one has one’s eyes shut. To have
previously developed the Light Kasiõa
may be of great help in this respect. Such
practice is directly opposed to mental
slackness; it prevents the mind from
becoming lethargic and dull, and gives the
meditator encouragement to practice.

239
 (h) Avoid lazy people and anything conducive
to laziness. Associate only with diligent
people and with things conducive to
diligence.
(k) Reflect constantly on all the various
virtues of energy.
(1) Cultivate the habit of being energetic as a
long-term practice.

When the meditator practises in this way, the

Enlightenment Factor of Energy arises and becomes
firmly established and slackness of mind is eradi-
cated. Whereas Investigation of Mental States,
(dhamma-vicaya) uplifts the mind so that it sees,
full of hope, the way ahead, Energy exerts the mind
to follow that way. This is how the functions of these
two Enlightenment Factors are related.

(iii) Joy (pãti-sambojjhaïga): As mentioned

earlier, Joy means delight and enthusiasm
arising out of one’s own practice or out of re-
spect for oneself for doing what ought to be
done, realizing what ought to be realized. This
serves as yet another stimulus, opposed to
slackness and lethargy and directly reinforcing

240
energy. The means commonly used and recom-
mended for inducing Joy are as follows:

(a) Recollection of the Buddha.

(b) Recollection of the Dhamma.
(c) Recollection of the Sangha: When this and
the two preceding Recollections are
practised sincerely, Joy arises with regard
to the virtues of the Triple Gem and in its
turn the power of this Joy reinforces the
meditator’s determination. But of course
if he practises these Recollections only
verbally, so that the virtues of Buddha,
Dhamma, and Sangha do not truly
permeate his whole being, none of these
beneficial results appear.
(d) Recollection of Morality: Reflecting on
morality, in particular on one’s own moral
purity, brings a strong feeling of self-
respect and inspiration. It brings inner
Joy, which further reinforces determination.

(e) Recollection of Liberality: Recollection of

liberality, especially of one’s own acts of
generosity, gives rise to feelings of self-

241
 respect and Joy, just as does Recollection
of Morality.

(f) Recollection of “Radiant Beings”: This

means recollecting the virtues that lead to
the state of a “Radiant Being.” Prominent
among these virtues are conscience and
abhorrence of evil, which make a person
happy and lustrous, a “Radiant Being.”
Reflecting on the effects of such qualities
fills the mind with joy in the Dhamma,
which in its turn reinforces mental energy.

(g) Recollection of Peace: Here the meditator

reflects on the quality of peace, on the
mental states conducive to peace, and
finally on the value of the highest Peace,
Nirvàõa, so that he comes to see clearly
how it can be attained. This brings Joy,
resulting in great encouragement and
determination. It has the same beneficial
effects as Recollection of the Buddha and
so on.

(h) Cultivating Joy as a habit: Making it a

long-term practice to become familiar with
the quality of Joy means being at all times

242
 cheerful, buoyant, determined, persever-
ing, full of confidence, and hope. Once
this habit has been successfully devel-
oped, the Factor of Enlightenment called
Joy is firmly established, and in time
eliminates all slackness of mind.

To sum up, Investigation of Mental States arouses

the mind by enabling it to see the way leading to
success, and thereby greatly encouraging it; Energy
activates the mind, giving it the strength to progress
along that way; and Joy reinforces Energy, ensuring
that it is maintained continuously, without inter-
ruption. By co-ordinating these three Factors of
Enlightenment, the meditator can readily exert and
stimulate his mind to the extent required, and
finally, at the stage of appanà, attain absolute one-
pointedness.

(5) Subduing the mind when it needs to be

subdued: Generally the “normal” mind is so restless
that its restlessness manifests physically — body
and mind being inter-dependent.

Calming this restlessness of both body and mind is

the duty of the remaining three Factors of Enlight-

243
enment, namely: Tranquillity (passaddhi), Concen-
tration (samàdhi), and Equanimity (upekkhà). All
these three have the function of pacifying the mind,
fixing it firmly, and making it resolute and calm.
They are all interrelated closely, each one affecting
and being affected by the others. Still they can of
course be considered individually and developed
separately.

(i) Tranquillity: Tranquillity means quiet-

ness, stillness, a state produced by the gradual
pacification of restlessness and agitation. Just
as restlessness is both physical and mental, so
also there are two kinds of tranquillity, bodily
and mental. ‘The following are the methods
recommended for developing Tranquillity:

(a) Producing (bhàvanà),

(b) Increasing (bahulãkatà),

(c) Investigating skillfully and appropriately

(yoniso-manasikàra). All three of these
lead to tranquillity of both body and mind.
Bhàvanà means causing something to
arise, bahulãkatà means increasing it by
repetition, and yoniso-manasikàra means

244
 taking it to heart and reflecting on it
wisely until one has come to understand
rightly and perceive clearly all the
phenomena involved in each and every
step of what has been practised. These
three processes are interrelated at every
stage of the progress thus: First the
meditator makes an effort to observe
restlessness and its cause, and practises
the technique for producing calm; and
whatever degree of calm has been so
produced he then carefully maintains by
repeated practice.

(d) Natural environment: Heat or cold, open

or cramped space, beauty or unsightli-
ness of scenery all affect the tranquillity of
the mind. Surroundings that are noisy or
unsightly or offensive to the nose are
harmful to tranquillity of mind and
should be avoided.

(e) Food: The meditator should take only

food: that is conducive to bodily and
mental tranquillity, such as vegetables,
which have a greater calming effect than

245
 meat, fish, and so on. He should also eat
in a manner conducive to tranquillity.

(f) Posture: Postures conducive to tranquillity

are ones that tend to counteract restless-
ness and agitation. The prone position
conduces to restlessness, while walking
does just the opposite. The meditator
must observe and discover which postures
are beneficial in his own particular case.

(g) Suitable application of effort: The

meditator should not make any effort,
physical or mental, that is beyond his
capabilities or inappropriate to time and
place. The principle here is to be neither
too tense nor too lax. Here, as above, just
what is suitable depends on individual
characteristics.

(h) Avoiding restless people.

(j) Associating with people who possess

tranquillity of mind.

(k) Making tranquillity a habit.

Practising all these ten techniques, the meditator

gains tranquillity of body and mind in a gradual,

246
orderly fashion. The important point is always to be
very careful, resolute, and persevering. The whole
thing must be done very delicately and at the same
time with great patience.

(ii) Concentration (samàdhi-sambojjhaïga):

Concentration as a specific Enlightenment
Factor consists in skill in inducing the state of
Full Concentration. It is not just general con-
centration, which is what the meditator has
been practising all along. In fact, at the present
stage of the practice concentration has become
“stuck”; the samàdhi-sambojjhaïga has to be
used as an instrument to remove the obstruc-
tion as well as any future ones, to push the
practice further. Still, this specific Factor, con-
centration, is so closely connected with general
concentration that the two cannot be separated
and must be practised simultaneously. For
example, the mental image that has appeared
still has to be protected in the ways already ex-
plained. Despite this it is classed as a separate
and distinct Factor of Enlightenment so that it
can be dealt with in detail. The things to be
practised in this case are as mentioned before:

247
(a) Producing,
(b) Increasing by repetition,
(c) Skilful Investigation. All these three are
involved in the Sign of either tranquillity
meditation, or insight meditation as the
case may be. The essential point is to
induce concentration carefully, maintain-
ing it by practice and wise reflection as
discussed under “Tranquillity.” In
addition, the teachers of old have
recommended the following:
(d) Developing the ten kinds of Skill (appanà-
kosalla) as for Full Concentration, and
(e) Making concentration a habit. Concentra-
tion must become an integral part of the
meditator’s make-up, so that he is always
in the mood for practice.
(iii) Equanimity (upekkhà — sambojjhaïga):
Here equanimity means even-mindedness based
on the clear insight that “Nothing whatsoever is
worth being attached to.” (Sabbe dhamma
nàlaü abhinivesàya) This is Right Understand-
ing, the very basis of the practice of Dhamma.
It is the instrument by which Equanimity may

248
be maintained towards all things and events,
and is itself a direct supporter of samàdhi. To
develop Equanimity the following techniques
are recommended:
(a) Equanimity towards all living beings:
Cultivate even-mindedness towards all
living creatures, men and animals.
(b) Equanimity towards all conditioned things
(saïkhàra): Saïkhàra here means all
non-living things. Together. (a) and, (b)
cover all the things we tend to become
attached to and involved in. First we
think: “What is this?” “Whose is this?”
and then: “This is better,” “That is worse,”
and so on. These feelings lead to attach-
ment and culminate in clinging based on
the ideas of “me” and “mine.” And such
attachments and involvements give rise to
endless problems and difficulties.
(c) Avoid people who have or represent strong
attachment.
(d) Associate only with people who are de-
tached and who represent detachment,
especially ones free of all attachment.

249
 (e) Form the habit of being naturally detached.
This can be done by reflecting on the virtues
of a life of detachment, being completely
satisfied with detachment, extolling its
merits, and constantly urging and encour-
aging others to do the same. These are the
important hints for forming this habit.

Now to sum up the inter-relationships of the above

three Factors of Enlightenment: Tranquillity pro-
duces calm of body and mind; when body and mind
are calm there is Concentration; and when there is
evenmindedness with regard to that state of concen-
tration, that is Equanimity. This is how these three
Factors of Enlightenment are to be integrated. Once
this integration has been effectively achieved the
mind cannot possibly wander or become agitated; by
the power of Tranquillity the formerly restless mind
is pacified. Practising this, each time the mind
becomes restless, is what is meant by “Subduing the
mind when it needs to be subdued.”

(6) Encouraging the mind when it needs to be

encouraged: When the mind needs neither to be
stimulated nor to be subdued, the meditator is ad-

250
vised to encourage it, that is, to uplift it towards
whichever quality is most appropriate at that time.
There are two aspects to this: “threatening” the
mind so that it really dreads unwholesome, danger-
ous things; and inspiring it to be interested in
wholesome things.

The things that the mind ought to dread include the

various types of suffering, which must be clearly
understood. In the Texts eight of these are listed.
They are: the suffering inherent in

(i) birth,

(ii) aging,

(iii) illness,

(iv) death,

(v) the four kinds of Downfall (apàya),

(vi) past involvement in saüsàra, the “cycle of

becoming,”

(vii) involvement in saüsàra in the future,

which is clearly foreseen, and

(viii) the struggle for the necessities of life.

251
Included in the last of these is the search for “food,”
for eyes, ears, nose, tongue, and body, which goes
on and on without end and in which every individ-
ual is involved continuously, no matter what he is or
has. Constant reflection and clear awareness of
these eight types of suffering is the means of fright-
ening the mind into a dread of immersion in this
unceasing struggle. It will arouse confidence, deter-
mination, and satisfaction in the meditator’s efforts
to be free from these conditions.

Interesting the mind in higher things may be

achieved by inspiring it to rejoice in the virtues of
people and ideals, in particular the virtues of
Buddha Dhamma, and Sangha. But it must be
genuine inspiration: “Here is a man (the Buddha)
completely free from suffering; this is truly the Path
(the Dhamma) leading to freedom from suffering;
these are exemplary people (the Sangha) who have
attained to freedom from suffering.” Each of the
Three Gems ensures success in the practice.

The practice of threatening and inspiring the mind, if

carried out correctly, serves to coax the mind along if
it happens to have lapsed into a state of stagnation.

252
(7) Watching over the mind when it needs to be
watched over: When the mind is neither slack nor
restless, but working smoothly, it is said to have
attained a suitable Preparatory Stability. What the
meditator must then do is watch over and maintain
this state until he has achieved the desired goal,
which here means Full Concentration. The impor-
tant point is that should maintain this favourable
state by watching over it, calmly and uniformly. The
meditator has to collect the mind and gather in the
Jhàna Factors smoothly and continuously. This is
what is to be understood by “watching over the
mind.”

This practice is explained by the analogy of the skill-

ful charioteer. Having his horse under control, the
charioteer can regulate its speed. On a smooth road
he can make the horse pull the chariot along steadily
by merely sitting still, whip in hand, and keeping
good watch; in this way he reaches his destination
without incident. Likewise the meditator, by merely
watching over and maintaining the mind’s stability,
successfully gathers the Jhàna Factors. The course
of tranquillity which has reached this stage of Full
Concentration, follows certain laws. Once this point

253
has been reached and these natural laws come into
effect, the whole process becomes self-sustaining.

The secret in controlling the mind lies in not inter-

fering; to interfere is to create problems where none
existed. Most important and desirable in the present
situation is adequate mindfulness and clear compre-
hension. (sati-sampaja¤¤a). In the task of watching
over the mind and maintaining its stability, mindful-
ness (sati-sambojjhaïga) is highly desirable.

(8) Avoiding unstable people: Three types of

person come under this heading:

(i) The person unfamiliar with, or opposed

to renunciation: Renunciation here means the
mental state free from sensuality. A person un-
familiar with renunciation is one whose mind
has never been free from sensuality, never free
from sensual desires and indulgence in sensual
objects. In other words, he is a person who has
never had peace from the disturbing demands
of sensuality, and so does not know the taste of
renunciation. A person opposed to renuncia-
tion is one who knowingly allows himself to be

254
absorbed in sensuality. If anyone speaks of a
state opposite to his he doesn’t like it, even
though he has never had any experience of it;
he just assumes it to be something undesir-
able. Such a person is unstable and without
peace of mind; he intentionally avoids and
habitually veers away from the life of peace.

(ii) The busy person and the irresolute

person: The person who has may things to do
can never devote himself to any one of those
things; as a result he never succeeds in carry-
ing any single thing through to completion.
This is the “Jack of all trades, master of none.”
That he likes to busy himself with so many
things shows that he is of unstable mind. The
irresolute person is quick to change his ideas
and interests. Before he can carry any single
thing through to completion he changes his
mind and switches to something else. He will
never succeed in anything; he is the “rolling
stone that gathers no moss.”

(iii) The person with agitated, wandering

mind: This is the person with no definite
objectives or goals. His mind lacks discipline.

255
These three types of people are unstable and un-
dependable. The meditator is advised to shun them
while practising. He should regard them as germs,
carriers of a disease which may prove highly con-
tagious. Anyone who aims at attaining Full Concen-
tration should always keep well away from such
types. To practise in this way will at least keep the
meditator on the path to Full Concentration.

(9) Associating with people of stable mind: This

is merely the opposite of (8), so need not be
discussed at length. Essentially what the meditator
has to do is try to adopt the good habits of such
people and make them his own. That such a process
is possible is well known. Another benefit of associ-
ating with people of stable mind is the opportunity
of enquiring about matters relevant to the practice
of Full Concentration.

(10) Adapting the mind to the situation: This means

manoeuvring the mind in accordance with its various
states and activities while firmly concentrated, taking
into account both timing and intensity. All this is not
easy to deal with in detail. What it amounts to is that
the meditator must be sufficiently adaptable to

256
adjust his mind appropriately to whatever situation
arises on the way to Full Concentration.

Here the expression “adjust appropriately” may be

clarified with the help of an analogy. For a person
just learning to ride a bicycle it is important to keep
the body in the proper position. To maintain his
balance the cyclist must shift his weight at just the
right moments. If he fails to do so he will not be able
to cycle smoothly. If he does not manoeuvre the
handle-bars as required or if he fails to distribute
his weight properly he will wobble all over the place.
He must adjust his centre of gravity continually.
Likewise the mind must be steered, balanced, and
steadied if Full Concentration is to be achieved.

Right timing and the maintaining of the happy

medium between too early and too late is illustrated
by the analogy of the bee. Every morning the bee
flies out in search of nectar. If it arrives at the flow-
ers too early it is still dark and the flowers have not
yet opened. Also there are many kinds of danger it
may run into. If it arrives there too late it will get
nothing, since the other bees will have already
collected the lot.

257
The happy medium between too strong and too
gentle is illustrated by the following analogy. There
used to be a game in which a letter or symbol had to
be drawn with a knife blade on the petal of a lotus
floating in a pond without piercing the petal. A skil-
ful man could, as if by magic, draw the letter with a
single movement of the knife without piercing the
petal at all. In this game, if the stroke was too
gentle, no mark would appear, and if too strong the
petal would be cut. The cut had to be just right: not
too strong and not too gentle; only then would the
feat be accomplished.

As for maintaining the mean between too slow and

too fast, consider the analogy of the man ordered to
collect a thirty or forty foot long strand of a certain
thick and sticky kind of spider web. If he works too
quickly the strand is sure to break, and if he is too
slow it will not come loose from the cobweb.

To illustrate the mean between too much and too

little there is the analogy of the man in a yacht. The
yachtsman must let put just the right amount of sail
depending on the wind. If the wind is strong and he
lets out too much sail his boat will capsize; and if

258
the wind is only gentle and he lets out too little sail,
the boat will not move at all.

For the mean between too daring and too timid there
is the analogy of pouring oil from a large vessel into
a bottle with a very narrow neck. If one is too daring
the oil will spill everywhere and if one is too timid in
tipping the vessel of oil nothing will come out at all.

For the mean between too tense and too relaxed

there is the analogy of holding a small sparrow in
the hand. If one is too tense and clenches the fist too
tightly, the bird will be crushed to death, and if one
is too relaxed and holds the fist too loosely the bird
will escape. Or, consider the analogy of flying a kite
or tuning a musical instrument. Think of how the
string of a lute is kept properly adjusted.

All these analogies clearly illustrate how to “adapt

the mind to the situation.”

In the early stages of the practice leading to Full

Concentration it is necessary to incline the mind
towards the Jhàna Factors, gradually gathering them
in by keeping to the middle, the golden mean between

259
the different pairs of extremes. When everything is
done well along these lines it becomes possible for
the mind to incline towards and reach Full Concen-
tration. For anyone whose temperament is naturally
suited to such practice success will come easily and
rapidly. But for someone lacking in will-power and
determination many difficulties will arise. Such a
person must make a great effort for a long time. It
may even take him his entire lifetime to attain to this
delicate stage of the practice. A really determined
meditator will not even worry about life or death,
solely concentrating on the goal of his practice.

These ten Skilful Means are collectively called

Appanà-kosalla. All ten have the same objective;
they are all means of speeding the mind along the
way to appanà or Full Concentration. To practise
them is to cultivate and consolidate good mental
habits and faculties. And Appanà-kosalla leads not
only to successful tranquillity meditation; it benefits
the entire Dhamma practice, even in its final stage
of insight meditation. If Appanà-kosalla is performed
well at the stage of Guarding the Sign and Gathering
in the Jhàna Factors, the result will be Full Concen-
tration and the attainment of Absorption.

260
 Chapter ix

Attainment Of Absorption

To understand the steps of the practice during the

attainment of Jhàna we must go back to the point at
which the Counterpart Sign appears. Just before
the appearance of the Counterpart Sign (pañibhàga-
nimitta) the Acquired Image (Uggaha-nimitta) becomes
very clear; the mind becomes very calm and the
meditator feels contentment and satisfaction in the
practice; concentration comes so easily that it is
hardly necessary to make any effort at all. These are
all indications that the Counterpart Sign is about to
appear.

Once the Counterpart Sign has appeared it must be

guarded for as long as necessary in the manner ex-
plained earlier. Even though there are at this stage
no Hindrances, the Full Concentration or Appanà
still collapses again and again. This is because the

261
Factors of Jhàna are not as yet firmly and com-
pletely established. The meditator must keep his
mind well-balanced using the ten Skilful Means for
attaining Jhàna in order to arrive as rapidly as
possible at Full Concentration. He can draw his
mind together and reach Full Concentration by
gradually gathering in the five Jhàna Factors, mak-
ing them well-defined and establishing them firmly.
When the five Jhàna Factors are firmly established
the meditator is said to have attained Full Concen-
tration (appanà-samàdhi) or the First Absorption
(pañhama-jhàna).

In the state of absorption the mind is endowed with

ten Characteristics over and above the five Jhàna
Factors and the five Mental Faculties, all of which
are completely manifest. Thus there are altogether
twenty criteria for the attainment of Jhàna. The ten
Characteristics are divided into three groups
according as they are associated with the beginning,
middle, or end of the Jhàna.

(A) The beginning phase of Jhàna, which is also

known as the Perfection of the Practice, has
three Characteristics:

262
 (1) The mind is free of all the faults opposed
to the attaining of the First Absorption.

(2) The mind thus free acquires the Sign of

Tranquillity Meditation (samatha-nimitta), in
this case the Jhàna Factors.

(3) The mind, having acquired the Sign of

Tranquillity Meditation, becomes absorbed in it.

It is on account of these three Characteristics of the

beginning phase that the First Jhàna is described as
“glorious in its beginning.”

(B) The middle phase of Jhàna, which is known as

the Increase of Equanimity (upekkhà-bruhanà)
has three Characteristics:

(1) Watching with equanimity the mind

which is free from all faults detrimental to
Jhàna. (cf. A1)

(2) Watching with equanimity the mind

which is absorbed in the Sign of Tranquillity
Meditation. (cf. A3)

(3) Watching with equanimity the mind

endowed with Unique Excellence (ekattà). Here

263
 Unique Excellence refers to the state of com-
plete Absorption possessed of various qualities,
each Opposed to a particular Hindrance.

It is because of these three Characteristics in its

middle phase that the First Jhàna is described as
“glorious in its progress.”

(C) The final phase of Jhàna, known as Rejoicing

(sampahaüsanà), has four Characteristics:

(1) Rejoicing because all the qualities of the

First Absorption, in particular the five Jhàna
Factors, have arisen completely; this is called
Integration of the Jhàna Factors.

(2) Rejoicing because all the Mental Facul-

ties have been integrated and are working to-
gether to the same end:

(3) Rejoicing at the mind’s ability to make

the sustained effort necessary to attain the
Jhàna in question, in this case the First, and at
its ability to realize the integration of the
Mental Faculties.

264
 (4) Rejoicing because the mind takes such
a delight in the experience of Jhàna that it will-
ingly submerges itself in it.

Because of these four kinds of rejoicing in its final

stage, the First Jhàna is described as “glorious in its
consummation.”

These three groups taken together comprise the ten

Characteristics of the beginning, middle, and final
phases of Jhàna. They constitute the “glory” of
Jhàna, something worthy of being achieved and
revered, highly gratifying to any discerning person
interested in training and developing the mind. We
shall now discuss the manner in which these ten,
together with the five Jhàna Factors and the five
Mental Faculties, combine in the First Jhàna.

The dividing of the ten Characteristics just discussed

into three groups is purely a matter of convenience.
In practice they are all present at the same time.
The one single state of Jhàna, has different charac-
teristics depending on the angle from which we view
it and the mode classification we choose to adopt —
which is once again just a matter of convenience.
Now we discuss the ten Characteristics one by one.

265
(1) With the arising of the First Jhàna the mind
is freed from all factors detrimental to absorption
and becomes truly one-pointed. At the time of the
Counterpart Sign (pañibhàga-nimitta) this Charac-
teristic is not as yet perfected; it is perfected only
with the appearance of the Sign of Tranquillity
Meditation (samatha-nimitta), that is, the five Jhàna
Factors. Note that the removal of the Hindrances by
the power of the Counterpart Sign is not as yet Full
Concentration (appanà-samàdhi), but merely
Neighbourhood Concentration (upacàra-samàdhi).
It is not correct to say that Jhàna is attained as soon
as the five Hindrances are removed. Such a loose
mode of speaking should be avoided except in the
most superficial and general discussion. What this
Characteristic means precisely is that the mind is
completely freed from all faults opposed to the state
of Absorption.

(2) The second Characteristic is that the mind,

being now completely free from all the faults detri-
mental to Jhàna, is able to relinquish the Counter-
part Sign and take the Factors of Jhàna as its Sign.
Unless the mind is free of these faults (by virtue of
the first Characteristic) it cannot make the transfer

266
to the new Sign. While the Counterpart Sign is
present the mind is not free of faults. It is still fixed
on an external phenomenon, which is not a firm
basis for one-pointedness; it is still unsteady be-
cause it is not endowed with the Jhàna Factors,
which are the only perfect foundation for one-
pointedness. Thus the hindrances may still return
and disturb the mind. The process of drawing the
mind together so that it can attain Jhàna must be
done at a time when no Hindrances are present to
interfere. Only under such condition can awareness
be transferred from the Counterpart Sign to the Sign
of Tranquillity Meditation.

(3) Third Characteristic: The mind, having

acquired the Sign of Tranquillity Meditation, is thor-
oughly absorbed in it. At this stage the mind is de-
void of any trace of the Counterpart Sign; it is
submerged in awareness of the five Jhàna Factors —
not merely aware of them but thoroughly permeated
by them.

The purpose of regarding these three Characteristics

as belonging to the beginning phase of Jhàna is to
show them up as manifestations to be noted and

267
understood before all others: because from this
point on, whatever state the mind is in, the medita-
tor must observe just what it is doing and how it is
functioning.

(4) Fourth Characteristic: The mind knows

clearly in itself that it is free of all disturbing factors.
This condition can be compared to that of a man
who has just had a bath. Having washed himself
thoroughly; he knows without having to look that
his body is quite free from dirt. Likewise, when the
mind is intently focussed on the five Jhàna Factors
it simultaneously knows that it is purified. The more
the mind is focussed on these five Factors, the more
it is aware of its own purity. To sum up, the mind
steadily perceives its own freedom from defiling
factors as well as being aware of all other conditions
prevailing at the time. This process is the same as
that of looking at something while walking. At one
and the same moment one is aware of walking, look-
ing at the object, seeing it, and reacting to it. What
is more, all this happens automatically.

(5) The mind clearly knows the reason why it is

absorbed in the Tranquillity Sign, that is, the five

268
Jhàna Factors. The reason is that it is free of all
impure states. To make this clearer: firstly the mind
is aware that it is in this state, and secondly it sees
the causes and conditions that enable it to be in this
state. It clearly knows both these facts simultane-
ously, and then further perceives another state, as
follows:

(6) The mind sees clearly its own Unique

Excellence — this because of its ability to do two jobs
at once.

Obviously, then, the three Characteristics of “seeing

clearly” in the middle phase of Jhàna (4, 5, and 6)
are closely interrelated. The full meaning of this is
brought out in the following analogy: Because a
certain man is pure others honour him and;
welcome him into their homes. The man can see at
one and the same time all three things: his purity,
his entering the home, and the honour he is
accorded. The three things can be truly seen only in
relation to himself, though they can also be looked
at in isolation. In the same way the mind focussed
on the three Characteristics sees itself clearly and
steadily through the power of “seeing clearly,”

269
through the power of satisfaction, and through the
power of the happy conviction that nothing in the
world can shake its present firmness. This is why
this state of mind is called Appanà-samàdhi.

The three Characteristics of the middle phase of

Jhàna are attributes of a mind that has already
attained Jhàna. The remaining four Characteristics
are the benefits gained by the mind, the “pleasant
tastes” (rasa) of Jhàna. They are the four kinds of
“Rejoicing,” namely:

(7) Rejoicing because all the phenomena in-

volved at the time of Jhàna are not merely present
but are harmoniously integrated in the performance
of their respective functions. The phenomena in
question are the five Jhàna Factors, the five Mental
Faculties, and certain others.

How the Mental Faculties are to be adjusted so that

they are not in disharmony has been explained above
(for instance, under Appanà-kosalla (2)). Here we
merely point out that all five Faculties fulfil their
functions collectively and perfectly. No Factor domi-
nates or hampers the others; and of the five Jhàna

270
Factors, each is present at this stage at just the right
intensity, so that all are firmly established. In earlier
stages, especially in the beginning steps of Counting
and Connecting, Applied Thought (vitakka) and
Sustained Thought (vicàra) are present to some
extent, but never in the right proportion; while
Rapture (pãti), Happiness (sukha), and one-pointed-
ness (ekaggatà) are completely absent. Later, in the
steps of Contact and Fixing Rapture and Happiness
are present, but are still unsteady and weak; and
One-pointedness is not present to such a degree as
to justify calling it ekaggatà. In the present situation,
however, all these Factors are developed in full and
in just the right proportions, as if they had been pre-
cisely weighed and measured out by a discriminating
man. They are therefore like five — or ten — sticks,
firmly fixed in the ground and joined together at the
top so that they support one another mutually. Each
one bears an equal share of the weight and has an
equal opportunity to perform its particular function.
So to have the five Jhàna Factors present in the mind
in the way that constitutes Appanà is not difficult.

(8) Rejoicing because all the five Mental Facul-

ties have been combined to do the same job, thereby

271
enabling the mind to partake of the same “pleasant
taste of Jhàna.” When the five Faculties, Faith,
Energy, Mindfulness, Concentration, and Insight,
combine and work together in order to partake of
the same pleasant taste success is achieved and
mental rejoicing naturally ensues.

(9) Rejoicing because the mind is able to bring

together at will all the Mental Powers and apply
them in the intended manner; or, to put it figura-
tively, rejoicing “because one is able to lead the
whole crowd in whichever direction one wishes.” The
mind rejoices because it is in control of all the
Mental Powers, not letting any one of them increase
or decrease, and because it is able to integrate all
the Mental Faculties to the same end — primarily to
partake of the same pleasant taste. When in this
condition the mind rejoices automatically.

(10) Rejoicing because the mind finds content-

ment in the pleasant taste of Jhàna and naturally
prefers it to anything else. This is due to the powers
of Rapture and Happiness, which attract the mind,
and the powers of Vitakka, Vicàra, and Upekkhà,
which have made the mind firm. Absorption is, as it

272
were, the mind’s “Nirvàõa,” a state in which the
mind takes such a delight that it does not want to
leave it. To summarize: rejoicing arises because of
satisfaction in the taste of Jhàna.

This fourfold rejoicing takes place automatically,

and so is in no way an obstacle to Jhàna. Rejoicing
goes together with the Jhàna Factors; or, more
precisely, it is itself a kind of Jhàna factor. It may
be regarded as a form of Rapture and Happiness.
We have isolated it here as “Rejoicing” in order to
examine separately, it, and its causes, both of
which underlie the complexity of all the Jhàna
Factors.

Our intention here is not to examine trifling details

at great length; but rather to attempt an examina-
tion of the facts of Jhàna, and to clear away certain
obstacles that may appear during this stage of the
practice.

These ten Characteristics are basic elements; they

are the basis for examining every stage of the prac-
tice from this point on, including the remaining
three Material Absorptions, the four “Formless”

273
Absorptions, and the entire practice of insight medi-
tation up to the “Noble Paths and Fruits.” They are a
device which can be used for examining every step
of the entire practice of meditation. As each stage is
attained by following the same pattern of practice,
the one method of examination is applicable for all
of them, any differences being only differences in
name. It is, then, well worth our while to pay special
attention to these ten Characteristics. Unless the
meditator is able to understand and know these
Characteristics by direct experience he will have
great difficulty following this course of practice,
“Deliverance by way of Mind” (ceto-vimutti), and will
have to resort to the method of “Deliverance by way
of Insight” (pa¤¤à-vimutti), which is the direct and
natural method. This is the significance of these ten
Characteristics.

Calling the ten “glorious in their beginning, glorious

in their progress, and glorious in their consumma-
tion” has the side-effect of encouraging people to
embark on the practice. It is, to use the modern
term, an advertisement, a device to encourage
people to take an interest in meditation in the first
place and then actually to practise it.

274
Having pointed out the relationships existing
between each Characteristic and the others of its
same group, we now go on to examine the relation-
ships of the three groups themselves to one another.
These relationships are best understood by consid-
ering the state of the mind during Jhàna, especially
as regards the object and the way the mind is fixed
on it. Several of the terms used before will be used
here in a somewhat different sense and some of the
mind’s activities become difficult to understand and
obscure — as it were, “secret.” Accordingly we must
consider once the meanings of these terms and the
manner in which these mental activities take place.

As is well known the mind must have an object of

one kind or another. This being so, the question is:
what is the object of the mind during Jhàna ? To
simplify matters we shall recognize two stages: that
of entering Jhàna and that of being firmly estab-
lished in Jhàna. The mind, when on the verge of
entering Jhàna, is said to be “mature” (gotrabhå-
citta). Its object is Appanà, the state of Jhàna that it
is about to enter. The mind, when already estab-
lished in Jhàna, cannot be said to have an object in
the usual sense; however the Jhàna Factors, which

275
are present clearly and in full measure, can be
regarded as the mind’s object at this time — this be-
cause the mind is aware of their presence. In prac-
tice, of course, this distinction between entering
Jhàna and having entered it is not important, since
the two stages follow each other automatically. What
is important is the question: what is the object of
the mind at the moment of entering Jhàna, and just
how is the mind involved in that object ?

As has been explained previously, at the moment

when the mind is about to enter Jhàna it is engaged in
moving towards Appanà or Full Concentration, so that
Appanà itself is then the object. This means that the
mind, at that time, no longer has as its object any of
the three Signs, Preparatory, Acquired, or Counter-
part. This is an important point: none of the three
nimittas (among which the breath is included) serves
as an object of the one-pointed mind, or even of the
mind which is about to become one-pointed. All three
are, however, manifest owing to the power of Mindful-
ness; the mind is not distracted; Energy is present,
and the meditator accomplishes the task of entering
Jhàna. This point must be understood well, for it may
be regarded as “the secret of the attainment of Jhàna.”

276
The meditator should take note of the essential
points of the above matter. Firstly, though none of
the three Signs, the breathing included, is the object
of the mind during this step, they are nevertheless
still manifest. Secondly, though the mind does not
have any of these Signs as object, it is not dis-
tracted; there is application of energy and the prac-
tice goes ahead smoothly until at last the mind is
fully concentrated. It may be wondered how all this
is possible. The question may arise: If none of the
Signs, the breathing included, is the object of the
mind, how can they be apparent to it? Or: How can
an effort be made to develop the mind and how can
the practice go smoothly when the mind is calm,
motionless, and unwavering? This is why the word
“secret” was used. But in fact there is no secret, no
trick. It is just that this aspect of the meditation is
particularly subtle. In practice it all goes ahead nat-
urally and in accordance with natural laws. To any-
one who has not observed this process closely or
has not studied it sufficiently all this may well seem
impossible.

When some point cannot be explained directly and

easily in words, an analogy may well clarify it. Here

277
we resort to the well-known old analogy of the saw.
Imagine a carpenter engaged in sawing wood. The
saw is cutting the wood but the man is not paying
any particular attention to the exact point of contact
between saw and wood. He is nevertheless clearly
aware of himself sawing wood simply because his
action of sawing is taking place. We note the follow-
ing points:

(1) The carpenter is aware of sawing even though

he is not paying particular attention to the
spot where the teeth of the saw are actually
cutting the wood.

(2) Though the teeth of the saw move back and

forth in response to the carpenter’s pulling
and pushing, still there is unity or “one-
pointedness” in the action of sawing. Thus
one pointedness and motion back and forth
can be present at one and the same time.

(3) The activity of the carpenter goes on without

his paying attention to the exact spot where
the saw is cutting the wood or to the effort he
is making. Even mindfulness is not very

278
 actively involved in controlling the effort.
Nevertheless, be it noted, effort is being
made, precisely as demanded by the task.

(4) Lastly we note that even if the carpenter were

to shut his eyes the wood would continue to
be cut and finally would be sawn right
through.

So the task gets done without the carpenter’s paying

particular attention to the teeth of the saw, to the
action of sawing, to his own effort, or to anything
else. There is only mindfulness, watching over the
various aspects of the sawing to the extent neces-
sary. These various things being properly co-
ordinated, the task is completed successfully.

Each of these four points has its counterpart in the

condition of the mind approaching Absorption. The
wood corresponds to the Sign, the Point of Contact
(phusanà) and the teeth of the saw to the air moving
in and out past the Sign. The carpenter seeing the
teeth of the saw indirectly is the meditator who no
longer fixes his mind on breath or image, but yet
remains mindful of them, mindful in an extremely

279
subtle way. The carpenter’s lack of attention to the
back-and-forth movement of the saw is the medi-
tator’s lack of interest in the breathing and the
Counterpart Image, both of which are, nevertheless
still present. The meditator is simply mindful, thus
maintaining the necessary effort to gather in the
Factors of Jhàna or Appanà in that seemingly
mysterious way without any conscious intention.
The carpenter is not concerned how deep the saw
has cut into the wood; his effort is there and the saw
just keeps on cutting. Likewise the meditator, not
caring about image or breathing, makes no
conscious effort whatsoever, and yet his effort con-
tinues and the task of attaining Jhàna progresses
smoothly by itself.

All this makes clear the significance of the point that

neither image nor breath is object of the mind and
yet both are manifest. Once this point has been
understood correctly it is not hard to understand
also how it is that the mind at this stage is not con-
cerned with the Counterpart Image or the breath;
that it is not fixed on any of the three Signs at all;
and that mindfulness operates by itself, watching
over the various things concerned with Neighbour-

280
hood Concentration (upacàra-samàdhi), making
sure they function correctly until Full Concentration
or Jhàna is attained. To put it another way: mind-
fulness watches over the different elements so that
they are well adjusted, merely “standing guard”
while the different mental activities go ahead auto-
matically. The mental activity concerned here is the
process of gathering in the Jhàna Factors. No factor
becomes excessively strong, oppressing or dominat-
ing the others; the mind is now well trained and well
adjusted, and all the various factors are in perfect
harmony. It is for this reason that Mindfulness was
compared to a charioteer who simply holds the reins
while the chariot goes along smoothly until the
destination is reached.

The point to note is this: Right from the very begin-

ning the object of concentration has been the
breathing or one of the other Signs. At this point the
situation changes. The mind is no longer fixed on
any of the Signs, yet the result is the same as if it
were so fixed. Mindfulness is able to maintain the
various conditions leading to Tranquillity. Full aware-
ness of the signs is an important feature of develop-
ing concentration right from the very beginning. Up

281
to the present point these objects have always been
involved in one way or another. But now in the final
step the situation is different. Of this last step it
may be said:

(1) The mind is not fixed on anything as object.

(2) Despite this absence of special attention

everything remains apparent.

(3) There is awareness of all the various ele-

ments such as the Jhàna Factors, but with-
out any conscious intention. If there were
conscious intention, this would imply fixing
the mind and would conflict with general
awareness.

These are the three important points concerning the

state of the mind at the time of entering Absorption.

The next point we shall take up is how the three

major groups, namely the five Jhàna Factors, the
five Mental Faculties, and the ten Characteristics,
are directly related to one another when Jhàna has
been attained. When the mind is on the point of

282
attaining Jhàna mindfulness gathers all the five
Jhàna Factors together; and at the moment of
attaining Jhàna the five Factors attain full develop-
ment. At that moment all the twenty phenomena are
present clearly and in full measure.

(i) The ten Characteristics will be considered in

terms of the three groups recognized earlier:

(A) The mind is sufficiently purified and

freed to be able to follow the path to Tranquil-
lity (samatha) and finally attain it. The mind at
this stage is free from the Hindrances and
endowed with all the necessary virtues, under
the supervision of Mindfulness. It is without
Signs or objects of any kind. It has progressed
to the stage of Absorption.

(B) The mind reflects on itself as purified,

as having attained to a state of excellence.
Through mindfulness, and without any con-
scious intention, the mind is continuously
aware of its own condition, until finally it
attains Absorption — just as the carpenter is all
the time aware of the wood being steadily sawn

283
 until finally it is cut in two. Thus the mind has
abandoned its ordinary, imperfect, unconcen-
trated state and attained to a lofty state en-
dowed with great virtue. It is said to have
“grown great” because it is above the plane of
sensuality.

(C) The essential feature of this group is

rejoicing, which results from having achieved
success without intention. When success is
thus achieved rejoicing arises spontaneously —
which means that Rapture and Happiness can
arise spontaneously as well. Thus all ten
Characteristics in their three groups become
manifest from the moment the mind attains
samatha-gotrabhå, that is, from the moment it
crosses the threshold of Jhàna.

(ii) The five Jhàna Factors, though at the

moment not directly serving as objects, are doing so
indirectly. In other words, although they are not
objects (Signs) on which the mind is fixed, they are
nevertheless objects of the mind’s activity of gather-
ing together. In this they resemble Nirvàõa, which,
though it cannot, strictly speaking, be considered
an object of the mind, nevertheless serves as an

284
object in the sense of something at which the mind
is aimed in vipassanà-gotrabhå, the “Maturity
Moment of the Insight Practice.” So we can say that
a meditator to whom the Counterpart Sign appears
in perfect clarity and who guards it successfully is
proceeding towards Appanà-samàdhi; he is engaged
in gathering in the Jhàna Factors.

When the mind is about to attain Jhàna the five

Jhàna Factors are approaching perfection, and the
moment the mind has actually attained it they are
perfected. The Jhàna Factors are involved in the
entire practice of tranquillity meditation — when the
mind begins to incline towards Jhàna, when it is
about to enter Jhàna, and finally when it actually
enters Jhàna.

(iii) The five Mental Faculties are present in every

phase of the practice, being especially well developed
when the mind is about to attain Jhàna, though in
such a subtle way as to be imperceptible. Only close
scrutiny reveals their nature. The Faculty of Confi-
dence (saddhà) becomes the more intense the more
the meditator practises and achieves success. As
progressively more and more evidence of success

285
appears with each step, so Confidence increases.
This holds true at every stage of the practice and can
readily be confirmed at the stage when the Counter-
part Sign becomes unmistakably evident, or when
the mind is sufficiently free from the Hindrances to
progress towards Tranquillity. Effort (viriya) is to be
applied throughout the practice up to the attain-
ment of Jhàna, at which point it becomes subtle and
delicate and maintains itself quite automatically.
Mindfulness (sati) has to be present throughout the
entire practice watching over every step. At the
present point Mindfulness has been developed to the
highest degree. Concentration (samàdhi) has been
present ever since the moment the Counterpart Sign
arose; but now with the appearance of the five Jhàna
Factors it is present in full strength. Actually, con-
centration is present whenever the mind is not dis-
tracted, but only as a tool applied to some specific
task. Now, however, it is present in full measure as a
result of the successful development of Tranquillity
(samatha-bhàvanà). Henceforth it will become an
instrument to aid our practice on a higher level, the
development of Insight (vipassanà-bhàvanà). Never-
theless, even at this stage of Absorption Concentra-
tion is to be regarded as one of the Mental Faculties.

286
The last of the Mental Faculties, Insight ( pa¤¤à )
has a wide range of functioning throughout the
entire practice. Discriminating attention ( yoniso-
manasikàra ) at any stage, for example in remov-
ing the Hindrances, is to be reckoned as the
Mental Faculty of Insight. It should be clearly
understood, what is more, that the practice of
concentration is not separate from that of insight.
The two are closely related, as the Buddha
affirmed by saying : “There is no Absorption for
one who has no Insight.” ( natthi jhànam
apa¤¤assa ). Even in the act of fixing the mind on
the Sign insight is required. Throughout the grad-
ual progress towards Absorption and the final
attainment of it Insight is present. The meditator
must be fully aware of the approach to Jhàna, the
Jhàna itself, the individual Factors of Jhàna and
the emergence from Jhàna. To look at it from
another angle, Insight goes hand in hand with
Mindfulness, supporting it at all times. Clearly
then, Insight is present even in Jhàna. Further-
more, the Mental Faculties of Concentration and
Insight, normally regarded as things to be devel-
oped separately, become inseparable in function,
even in tranquillity meditation.

287
To summarize metaphorically: The five Mental
Faculties are like the hands doing work; the five
Jhàna Factors are like the work being done; and the
ten Characteristics are like the manner in which the
work is done on different levels. This is the nature of
the inter-relationship of these three major groups,
which becomes most evident at the moment of
attaining Absorption.

288
 Chapter x

The Four Absorptions

Having dealt with the state of the mind during the

First Absorption or Jhàna, we shall now go on to
discuss the remaining Absorptions, the Second,
Third, and Fourth.

The four Absorptions differ mainly in the number of

Jhàna Factors involved. Each higher Absorption has
fewer Jhàna Factors than the one preceding it and is
correspondingly more subtle and calm. The First
Absorption, containing as it does the greatest
number of Factors, is the coarsest of the four. The
five Factors and their characteristics have already
been dealt with in detail. Here we need only deal
with the way in which these Factors are successively
discarded and how the increased calmness and fine-
ness of the higher Absorptions is developed.

First we must be clear as to just which Jhàna

Factors are present in each Absorption. In the Pali

289
canon, which represents the actual spoken words of
the Buddha, we find the following account:

(1) In the First Absorption (pañhama-jhàna) all

five Factors are present: Applied Thought,
Sustained Thought, Rapture, Happiness, and
One-pointedness (vitakka, vicàra, pãti, sukha,
ekaggatà).

(2) In the Second Absorption (dutiya-jhàna)

there are three Factors: Rapture, Happiness,
and One-pointedness.

(3) In the Third Absorption ( tatiya-jhàna ) there

are two Factors : Happiness and One-
pointedness.

(4) In the Fourth Absorption (catuttha-jhàna)

there are two Factors: One-pointedness and
Equanimity.

The account given in the Abhidhamma Piñaka is

somewhat different; but the differences arise merely
out of the mode of classification and are in fact of no
real significance. Here we shall follow the scheme

290
found in the Sutta Piñaka, believed to be the one
taught by the Buddha himself.

The First Absorption being constituted of five Factors

— Applied Thought, Sustained Thought, Rapture,
Happiness, and One-pointedness — it follows that the
mind at this stage of Absorption has five channels of
awareness within itself. This five-fold awareness is not
an active thinking or volition; it is merely awareness
accompanied by equanimity. That the channels of
awareness are five in number accounts for the fact
that the state of mind of the First Jhàna is compara-
tively gross and capable of being refined further. In
the First Jhàna the mind has not completely calmed
down. Hence it is over-burdened and so in danger of
back-sliding and losing its exalted state. Insight into
this situation prompts the thought: “What if I were to
discard some of these Factors in order to make the
mind more calm and refined? What if I were to”
establish it more firmly in Jhàna by reducing its heavy
burden and so guard against the possibility of back-
sliding and dissipation?” The meditator then consid-
ers ways and means of discarding some of the Jhàna
Factors. Putting this into practice, he discards the
Factors in succession until he attains the last Jhàna.

291
To the ordinary man the First Absorption with its
five Factors seems extremely tranquil; it is certainly
a degree of calm and fineness well beyond the reach
of the average man. Still in the eyes of an accom-
plished meditator or an Ariyan (“Noble One” ) it is
still coarse and unstable and therefore insecure.
The meditator therefore strives for the Second and
higher Jhànas.

The Second Absorption comprises three Factors,

Vitakka and Vicàra having been discarded. When the
meditator has considered and examined each of the
five Factors thoroughly, he comes to realize that
Vitakka and Vicàra are coarse factors compared with
the others. Thus he begins to concentrate on the
Jhàna Factors in a different way, giving up the
awareness of Vitakka and Vicàra. The more he moves
away from these two Factors, the more aware he be-
comes of the other three. Suppose a person is first
looking at five different objects at the same time, and
then gives up his interest in two of them, which are
grosser than the others. The attention given to the
three remaining objects will then be keener, more re-
fined, and more concentrated than it was before he
omitted the two gross objects. The way in which

292
Vitakka and Vicàra are dispensed with is the same.
First the meditator must leave the Fast Absorption
and resume watching his breathing, right from the
steps of Counting and Connecting. This is done in
order that Vitakka and Vicàra may be examined; at
the start when they are still very coarse. By clearly
perceiving their particular characteristics of coarse-
ness the meditator arrives at the mature decision “I
will have nothing more to do with these two Factors;
I will no longer let them exist in my mind.” In this
way he manages to diminish Vitakka and Vicàra
while intensifying his concentration on Rapture and
Happiness. The resulting Absorption has then only
three Factors and is therefore at a higher level in the
systematic practice of the Fine-Material Absorptions.

The Third Absorption is constituted of two Factors,

the Factor of Rapture having been discarded in the
same way as were Vitakka and Vicàra. Once the
meditator has become familiar with the Second
Absorption and has reflected on its constituent
Factors, he comes to realize that even Rapture is a
coarse Factor and that giving it up will bring even
greater calm than before. He therefore determines to
give up Rapture leaving only Happiness, sukha,

293
without the exhilaration of pãti. He then experiences
only an exceedingly serene Happiness due to the
power of Mindfulness and Clear Comprehension.
Thus Rapture has to be given up in the same way as
Vitakka and Vicàra.

The Fourth Absorption is also constituted of two

Factors, but here Happiness has been replaced by
Equanimity. Here again the same principle applies.
Having reflected often on the Factors of the Third
Absorption, the meditator realizes that Happiness is
a comparatively coarse and turbulent state of mind,
that it still wavers and can easily be disturbed, and
that it should be refined and calmed down even
further. He therefore makes an effort to subdue the
feeling of Happiness so that nothing remains but
Equanimity, which no longer provides a basis for
experiencing Happiness. At this stage the mind is
most steadfast and calm. It is bright and pure and
devoid of even the most sublime sense of liking or
disliking. There remains only detached awareness
and the state of one-pointedness with regard to the
thing reflected on. What does the mind then reflect
on? It reflects on its neutral feeling (upekkhà-
vedanà), feeling that is neither pleasant; nor

294
unpleasant. This feeling is based ultimately on the
breathing. It is the highest of the Material Absorp-
tions (råpa-jhàna).

Here now is a summary of the distinguishing

features of the four Absorptions based on the
Buddha’s own words as recorded in the Pali canon:

The First Absorption arises out of detachment from

sensual objects and unwholesome states of mind, and
is accompanied by Applied Thought and Sustained
Thought and by Rapture: and Happiness, which,
though born of Detachment, are still coarse. It is the
first level in the Fine-material Realm (råpa-jhàna).

The Second Absorption arises through the subsiding

of Applied Thought and Sustained Thought and is
accompanied by inner tranquillity and oneness of
mind and by Rapture — and happiness which are
calmer and more refined since born of Concentra-
tion. It is the second level in the Fine-material Realm.

The Third Absorption arises through the fading away

of Rapture, is accompanied by reflection with Mindful-
ness and Clear Comprehension of the highest order,

295
and brings the meditator an even more refined Happi-
ness. It is the third level in the Fine-material Realm.

The Fourth Absorption arises through the disappear-

ing of all feelings, pleasant and unpleasant, which
were present in the earlier stages, and is the purifi-
cation of Mindfulness which is now, applied to re-
flection on this neutral feeling. It is the fourth level
in the Fine-material Realm.

When the four Absorptions are compared from the

practical point of view, certain significant differences
become evident. Taking as our basis for comparison
the sources, or causes of arising, of the different
Absorptions, we see that: the First Absorption is born
of detachment from sensuality and unwholesome
states of mind; the Second is born of detachment
from Vitakka and Vicàra; the Third is born of detach-
ment from Rapture; and the Fourth is born of de-
tachment from all feelings, pleasant and unpleasant.

As to whether or not the higher Absorptions are, like

the First, detached from sensuality and unwhole-
some states of mind, it should be understood that
anything discarded in a lower stage remains absent

296
in higher stages and is therefore not mentioned
again. We mention only things that remain, prob-
lems still to be solved, at the higher levels of Jhàna.
For instance, in the First Absorption sensuality and
unwholesome states of mind neither disturb nor
even appear to the slightest degree, while Vitakka
and Vicàra are a problem to be dealt with. So, in
dealing with the Second Absorption, we no longer,
mention sensuality and unwholesome states of
mind but speak only of Vitakka and Vicàra, whose
turn it now is to be given up in order to leave a more
intensified Rapture and Happiness. On attaining the
Third Absorption, the meditator realizes that Rap-
ture must be given up as well in order that the next
higher level may be attained in which there remains
only Happiness. Finally with the Fourth Absorption,
even this very subtle form of Happiness must be
given up completely leaving only Equanimity.

Summing up, the First Absorption arises only when

there is no more disturbance by sensuality and un-
wholesome mental states; the Second Absorption
arises only when there is no more disturbance by
Applied Thought and Sustained Thought, even though
they are of the Fine-material Realm; the Third Absorp-

297
tion arises only when there is no more disturbance by
Rapture, even though it is of the Fine-material Realm;
and the Fourth Absorption arises only when there is
no disturbance by Happiness, even though it is of a
lofty and purely spiritual nature. Needless to say there
is no disturbance by unpleasant feelings either. This
sums up the bases of the various Absorptions and the
criteria for the different levels of Jhàna.

Taking distinguishing characteristics as the basis

for classification, we note that the First Absorption
is characterized by Applied Thought and Sustained
thought. In the Second Absorption these are
discarded and Rapture and Happiness become the
distinguishing characteristics. In the Third, Rapture
is also discarded. Even Happiness is not very
marked, and the distinguishing characteristic is
focussing of the mind with perfect Mindfulness and
Clear Comprehension. In the Fourth Absorption the
distinguishing characteristic is the purification of
Mindfulness through Equanimity. These are the dis-
tinguishing characteristics of the various Jhànas.

Taking the “taste” or happiness concerned with

Jhàna as our basis for classification, we note that in

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the First Absorption Rapture and Happiness are
born of detachment; in the Second they are born of
Concentration; in the Third there is Happiness alone
on a very refined level; and in the Fourth Absorp-
tion; there remains only Equanimity with not the
least trace of Rapture or Happiness.

Let us elaborate on this a little. In the First Absorp-

tion Rapture and Happiness are born of detach-
ment; they are coarse compared with the Rapture
and Happiness born of Concentration. This is
because in the Fast Absorption Happiness still
depends on Applied and Sustained Thought and is
merely a state of freedom from disturbance by the
Hindrances. Concentration, too, is still rough; it is
not yet of the quality required to produce genuine
Happiness. In the Second Absorption Concentration
has enough power to induce a new kind of Rapture
and Happiness subtle than that born of detach-
ment. In the Third Absorption Happiness becomes
so refined that Rapture is given up. The Happiness
that remains is purely spiritual, an agreeable feel-
ing on a sublime level, befitting a person who truly
possesses Mindfulness and Clear Comprehension.
The “Noble Ones” acknowledge this as True Happi-

299
ness. In the Fourth Absorption there remains only a
calm equanimity which has gone beyond happiness
and suffering, beyond liking and disliking. These
are the levels of Jhàna, recognized on the basis of
“taste.”

The numerical ordering of the Jhànas as First,

Second, Third, and Fourth, is purely a labelling
device convenient in discussion and study. Anyone
familiar with this system of nomenclature knows
immediately all the Factors and characteristics
involved when the name of any particular Jhàna is
mentioned.

If the meditator has thoroughly studied the various

aspects of the four Absorptions as just explained,
his practice proceeds more easily than if he waits for
these things to appear before asking what they are
and what to do about them. The general student,
too, if he understands these matters, can get a fairly
accurate picture of the states of mind involved in
Jhàna. This is likely to arouse his interest in these
things, so that he wishes to study them further,
rather than looking down on them as of no use to
modern Man.

300
When speaking in technical terms we have to be
precise stating how many constituents are neces-
sary to make up a Jhàna. The number of constitu-
ents in the various Jhànas are as follows: The First
Absorption has twenty constituents, the Second
eighteen, the Third seventeen, and the Fourth also
seventeen. They are as, follows:

The twenty constituents of the First Absorption in-

clude the ten Characteristics, already explained as
“Glorious in their beginning, progress, and consum-
mation,” together with the five Jhàna Factors and the
five Mental Faculties. These twenty together comprise
the perfected First Absorption. These twenty constit-
uents are listed in full in order to show precisely the
nature of the First Absorption. The meditator should
take into account the five Mental Faculties in their
proper relationship with the Jhàna Factors and the
ten Characteristics, as has already been explained in
detail. He should take these ten Characteristics as
definite criteria for the attainment of Jhàna. He must
not carelessly think of the First Absorption as con-
sisting merely of the five Jhàna Factors. It is to make
such points clear that we are here specifying the
twenty constituents of First Absorption in detail.

301
The Second Absorption has eighteen constituents.
Here the same remarks apply as with the First
Absorption except that two Jhàna Factors have now
been discarded, namely Applied Thought
(scanning) and Sustained Thought (focussing).
There remain only three Factors, Rapture,
Happiness, and One-pointedness. Thus the constit-
uents of the Second Absorption number only
eighteen: ten Characteristics, three Jhàna Factors,
and five Mental Faculties. The relationships of
these three groups to one another are as in the
First Absorption.

The Third Absorption has seventeen constituents:

The same remarks apply once again, except that a
further Jhàna Factor has been discarded; only Happi-
ness and One-pointedness remain in. Thus there
are only seventeen constituents: ten Characteris-
tics, two Jhàna Factors, and five Mental Faculties.
Their inter-relationships are as before.

The Fourth Absorption has seventeen constituents:

There are two Jhàna Factors, for although Happi-
ness has given way to Equanimity, Equanimity also
counts as a Jhàna Factor. Thus there are ten

302
Characteristics, two Jhàna Factors, and five Mental
Faculties, as in the Third Absorption.

To sum up, these different numbers of constituents

are a measuring rod for studying and precisely
examining the several Absorptions. Note that while
the Factors of Jhàna vary from one Absorption to
another, the ten Characteristics and the five Mental
Factors are present in all of them. This means that
because of the ten Characteristics, the last three
Absorptions are, just like the First, “Glorious in
their beginning, progress, and consummation.” The
Mental Faculties become stronger the higher the
level of Jhàna, although their function remains the
same throughout. Confidence, Effort, Mindfulness,
Concentration, and Insight each becomes more
refined and stronger in order to meet requirements
for progressing to the next Jhàna. Thus, although
the Mental Faculties do not vary in number, their
strength and efficiency vary considerably according
to level of Jhàna. Once the above points are taken
into consideration, the differences among the
Absorptions become clear.

303
 Chapter xi

Five Kinds Of Mastery

Finally we come to what is known as Mastery of the

Jhàna (vasã). Vasã means experience, proficiency,
skill in some task that one is doing. A man
possessed of vasã is endowed with absolute mastery
over something.

Literally the word vasã means “one who has power,”

which here implies one who has power over his
actions, who can do what he wants to do, as can a
powerful man. He is able to act with proficiency,
speed, and skill, unhindered by anything, and
succeeding as he wishes. Power in practising samàdhi
is the result of skill in practice. The more skilful one
is, the more power one acquires. Therefore the mean-
ing of vasã here is precisely “one who has power
because he has skill in means.” Such a person has
skill in relation to Jhàna in five ways:

1) Skill in adverting the mind to Absorption,

2) Skill in entering Absorption,

304
 3) Skill in maintaining Absorption,
4) Skill in emerging from Absorption,
5) Skill in reviewing Absorption.

These are explained as follows:

(1) Mastery in adverting the mind (àvajjana

vasã): This means skill in quickly fixing the mind on
the objects, Signs, and Jhàna Factors; and ability to
increase this speed at will. When the meditator has
practised until he can induce the First Absorption,
he should ask himself: “Just how did I fix my mind
on objects, Signs, and Jhàna Factors? How long did
it take to fix the mind on each object at the different
steps? This time I shall do it all better and more
rapidly. “Thus he practises afresh right from the
very beginning, again and again, and trains himself
in fixing his mind more rapidly each time. He in-
creases the speed with which he is able to fix his
mind on the in- and out-breaths, on the phusanà
and the ñhapnà, to induce the Acquired Sign and the
Counterpart Sign, and finally, on the basis of the
Counterpart Sign, to gather in the five Jhàna
Factors. Briefly put, to acquire this Mastery means
to become proficient in fixing the mind on objects,
Signs, and Jhàna Factors by repeated practice.

305
To gain speed in attaining each step and to acceler-
ate the progress from step to step, the meditator
should practise like this: When he has increased his
speed of adverting to a certain object, then he
should, in the beginning stages, observe that object
for just as long as it takes to see it clearly and then
try to move on to the next object. This is important
for firmness of the object which can now be adverted
to at the newly increased rate. He should go on
doing this in due order and at the same time should
gradually increase his speed until finally he is skil-
ful enough to be able to advert instantly to anything
at any step, from the different objects and Signs
right up to the gathering in of the five Jhàna
Factors. As a result of this kind of practice he will be
able in his later samàdhi practice to increase his
speed with each successive attempt, and also
improve in firmness and steadiness.

As an analogy, consider the case of a person learn-

ing to cook, selecting and preparing the ingredients.
The first time he does this he is clumsy and slow; it
takes him a long time to get all the ingredients ready
according to the recipe. However, when he cooks the
same dish for the second, third, or fourth time, he is

306
able to prepare it more quickly each time. Finally it
becomes child’s play to him. This is the result of ex-
perience and skill gained from observing in his pre-
vious attempts which ingredients are needed and in
what proportions. Eventually he is able to cook
without any trouble at all. The same applies to any-
one who has attained Jhàna for the first time and
then practises to gain mastery in adverting the mind
to each successive object, Sign, and Jhàna Factor.

(2) Mastery in entering Jhàna (samàpajjana-

vasã): “Entering Jhàna” here means the mind’s
activity of gathering in the Factors of Jhàna on the
basis of the Counterpart Sign. Gathering all the
Factors together for the first time is hard work and
slow, and must be practised and speeded up as just
explained. The objective is to be able to call forth the
Counterpart Sign instantly and to be able to achieve
awareness of the five Factors by making them
appear all at once with ever-increasing proficiency.
The meditator must persevere with this practice
until finally he is so proficient at it that he is able to
attain Absorption the moment he decides to. In fact
there is nothing new here; the meditator practises
just as before until he gains mastery and can enter

307
Jhàna with great speed and efficiency. Being a
purely mental process, this entering of Jhàna can be
speeded up until it can be done in the time it takes
to snap the fingers or blink the eyes.

The analogy of the cook applies also. Our cook, who

used to take a full hour to prepare a certain dish,
becomes able to do it in fifty minutes, forty minutes,
thirty minutes, gradually reducing the time. Finally
he becomes so proficient that he can do the job in
the shortest time physically possible, perhaps
taking only ten minutes or so. As he becomes more
proficient in getting ready the ingredients and cook-
ing them, the speed of the whole process increases
accordingly. The cook’s proficiency in preparing the
ingredients corresponds to the meditator’s Mastery
in Adverting; while proficiency in the cooking itself
corresponds to Mastery in Entering. Only when the
meditator can enter Jhàna at any desired speed,
whether in the wink of an eye or longer, has he
Mastery in Entering.

(3) Mastery in Remaining in Jhàna (adhiññhàna-

vasã): Literally the word adhiññhàna means “to be
established in.” Here it implies having established

308
the staying or dwelling in Jhàna. Mastery in remain-
ing in Jhàna means ability to stay in Jhàna for as
long as one wishes. In the beginning the meditator
lacks this ability. He must train himself to stay in
Jhàna for progressively longer periods, for a few
minutes, a few hours, and finally for the maximum
possible duration, namely seven days. He must also
train himself to remain in Jhàna for exactly the
length of the time he resolves beforehand. If he
decides to stay in Jhàna for five minutes he should
stay for exactly five minutes, not a single second
more or less. Only then can he be said to have
Mastery in Remaining in Jhàna.

Actually the most important kinds of Mastery are

proficiency in entering and emerging from Jhàna.
Remaining in Jhàna is merely the interval between
entering and emerging; so if the meditator can con-
trol at will his entering and emerging, the duration
of his stay in Jhàna is automatically taken care of.
Mastery in Remaining automatically implies Mastery
in Entering and Emerging.

The ability to sleep for exactly the length of time in-

tended and wake up on the instant is considered

309
wonderful; but far more marvellous than this is for a
meditator to train himself and develop the Mastery
of remaining in Jhàna, demanding as it does so
much more power of resolution. All this becomes
possible with the power gained from strict training;
in the end the meditator is entitled to be regarded as
vasã, one who has power.

This situation corresponds, in our analogy of the

cook, to the serving up of the prepared food. This is
the next kind of proficiency gained by the cook once
he has mastered the preparing of the raw ingredi-
ents and the cooking of them.

How long the meditator should stay in Jhàna

depends on his motives for entering in the first
place. For instance if he is seeking tranquillity then
he remains in Absorption for as long as he sees fit.
But if he is entering a lower Jhàna merely in order
to move on to a higher one, then of course he stays
in that lower Jhàna for a short time only. If one en-
ters Jhàna in order to develop some kind of mental
power, the transition to the higher stages of Jhàna
is to be achieved still more quickly. Only one who
has the ability to enter, remain, and emerge as and

310
when he wishes is reckoned as having Mastery in
Remaining in Jhàna.

(4) Mastery in Emerging from Jhàna (vuññhàna-

vasã): This is the reverse of Mastery in Entering. It
consists in proficiency in emerging from Absorption.
A meditator should come out of Jhàna by the same
way that he entered it. Anyone who is not proficient
in coming out does so very slowly — at least he can-
not emerge as quickly as he wishes from Jhàna to
the ordinary state of awareness. The meditator has
to train himself to withdraw just as quickly as he
enters. To achieve this he must first practise with-
drawing gradually from the awareness of Jhàna to
awareness of the Jhàna Factors, then to Counter-
part Sign and Acquired Sign, and so back to the
Preparatory Sign, that is the refined breathing and
finally to the normal breathing. When he has prac-
tised this thoroughly he can emerge with lightning
speed — in which case it is of course difficult to
observe the various stages.

The best way to develop this Mastery is to train

slowly and carefully in the systematic step-by-step
manner just mentioned: from being established in

311
Jhàna to fixing the mind on the Jhàna Factors, then
reverting to the Counterpart Sign, to the Acquired
Sign, to fixing the mind on ñhapanà and phusanà,
and then to the Preliminary Work (parikamma) in
which the mind is fixed on the long in- and out-
breaths. If the meditator practises conscientiously
in this orderly fashion his speed will increase until
ultimately the process of emerging takes place in a
flash. A meditator who has achieved that stage is to
be regarded as having absolute power or vasã in
emerging.

(5) Mastery in Reviewing Jhàna (paccavekkhaõa-

vasã): This means proficiency in thoroughly review-
ing the different factors and procedures involved
and their relationships to the Jhàna. This skill in
reviewing must be developed if the meditator is to
be proficient and quick in every aspect of the prac-
tice. He must review the whole process forwards
and in reverse, which means recapitulating the
entire course of the practice. The way to practise
this Mastery is as follows: After having emerged
from Jhàna the meditator must not immediately
stand up, but must remain seated; he must not di-
rect his mind to some other topic, but rather should

312
reflect on the Jhàna. He should review it from, start
to finish, that is, review thoroughly all the steps
involved in Entering and Emerging by letting the
mind “sweep back and forth.” While reviewing the
process of attainment of Absorption, the meditator
should review from the very beginning up to entry
into Jhàna, and the experiencing of the happiness
of freedom from impurities that results from
remaining in Jhàna. Having done this for a suffi-
cient length of time, he should likewise review the
process of withdrawing from Absorption right back
to the stage of Preliminary Work. Reviewing in this
way, he sees his samàdhi from beginning to end,
both “the forward trip and the return,” examining
all the steps in detail and thereby gaining ever more
understanding and skill for further practice. This
practice has the additional good effect of arousing
interest in the development of the Bases for Success
(iddhi-pàda) and bringing about the maturing of
the Mental Faculties, making them ever stronger.
Unless the meditator is proficient in this last
Mastery, he cannot truly acquire the preceding four
kinds of Mastery. Hence this vasã of Reviewing
includes all the proficiencies involved in the other
fields of Mastery.

313
Anyone who has perfected these five kinds of prac-
tice is reckoned as having Mastery of the First
Absorption. His task is then to train further and gain
Mastery in the remaining Absorptions, the Second,
Third, and Fourth. Once he has attained the Second
Absorption the meditator must train himself in all
the five kinds of Mastery just as he did in the case of
the First; there is no difference except in level. Thus
the meditator progresses through the four Jhànas.
However in carrying out this training the meditator
must start each time from the very beginning of the
First Absorption. He has to be proficient in each and
every phase of the whole course of practice right
from beginning to end; he must not carelessly skip
over the early stages and train himself only in the
later steps. Since mental training is an extremely
delicate procedure, Mastery of any step already
gained may easily be lost again; consequently it is
necessary to go through the whole course of practice
every time. Even though the meditator has practised
in this way and has reached the Fourth Absorption,
while practising in order to gain Mastery in the
Fourth Absorption, he must go back each time and
practise from the very beginning of the first Absorp-
tion. This must be done in order to gain skill in the

314
whole procedure of practice and proficiency in mov-
ing from one Absorption to another. This kind of
practice not only brings full understanding of and
steadiness in Absorption, it can also lead on to
higher attainments, such as the four Non-materiaI
Absorptions, for anyone interested in attaining them.

To sum up, training in the five kinds of Mastery is

carried out in order to develop skill, speed and ability
in entering Absorption at will. In other words it gives
the meditator control or power over the Absorptions
— which is what the term vasã really means. This
training in the five kinds of Mastery is so important
that if it is not carried out the practice will bog down
and finally collapse altogether. The meditator must
observe and see the necessity for practising over and
over again to become proficient. This applies of
course to every kind of work. A person practising
music, for example, may in the beginning practise a
certain tune or only a part of it; and if he does not
work hard at it and does not really master it, he for-
gets it again after only a few days. Moreover if he
leaves it and starts practising a different tune, he will
become confused and mix up the two tunes. So in
every kind of work it is necessary to practise and gain

315
skill in every part of the job right from the beginning;
and this is particularly true in the case of mental
training such as this developing of the Absorptions.
Even school-children studying mathematics have to
be drilled to memorize multiplication tables and so
on, to be well-versed in every step of the subject; only
then can they carry on and study further. Without
this basic work and constant revision everything
becomes confused. This is what is meant by Mastery.
This proficiency leads to greater speed and dexterity
and to seemingly miraculous abilities.

To illustrate Mastery, we may instance the speed of

a skilled worker who can make bricks or pots so fast
that an ordinary person is baffled to see him at it,
working twenty times faster than himself. And
finally, skill and speed are the means of achieving
the intended result. These are the benefits of the
fivefold Mastery. Every meditator must take special
interest in these five kinds of Mastery and train him-
self in them enthusiastically; if he does, he will have
in his hands Stage iv of ânàpànasati; he will have
gained Mastery over the process of “calming the
bodily formation” and be able, within a very short
time, to bring it to perfection.

316
Stage iv of ânàpànasati, “calming the bodily forma-
tion,” has now been explained at length. It can be
summarized in terms of the following four phases:

(1) In the first phase the breathing is coarse

and the meditator takes it as his Sign. He con-
centrates on this Sign very intently, really
putting his heart into the task, until eventually
the breathing is no longer coarse.

(2) In the second phase the breathing is

fine and delicate, and this the meditator takes
as his Sign. He concentrates on the fine
breathing until eventually it too disappears.

(3) In the third phase the fine breathing no

longer appears in the meditator’s conscious-
ness since it has given rise to a new Sign, a
mental image. The meditator then takes this
image as his object of concentration.

(4) In the fourth phase the meditator con-

centrates his mind on this image and finally
attains one-pointedness.

When all this has been carried out successfully, it

can be said that the calming of the bodily formation
has been achieved.

317
 Chapter xii

Summary Of Stages i To iv

The first Tetrad of ânàpànasati may be summarized

thus:

Stage i: Concentration on long breathing.

Stage ii: Concentration on short breathing.

Stage iii: Concentration on every aspect of the

breathing:

Stage vi: Concentration on the breathing, which

as a result becomes progressively
calmer until Absorption is attained.

The meditator begins by concentrating on the breath-

ing, at first in a forced way and then in a natural
way, until the breathing is at all times well regu-
lated. Then he transfers attention to the so-called
Counterpart Sign, the mental image that arises out
of concentration. Finally he abandons the Sign also.
He now develops another kind of awareness which
results from his increasingly delicate concentration.

318
Thus his mind attains a state of utmost calm known
as Absorption or Jhàna. The breathing is actually
present at all stages but it gradually changes from
its normal coarse condition to a condition so fine
that eventually the meditator is not aware of it at all.
It is then loosely said to have become “extinct.” This
point marks the completion of the first Tetrad.

This state of great calm is the consummation of the

practice of tranquillity meditation. It is called the
State of Bliss Here-and-Now (diññha-dhamma-
sukha-vihàra). This bliss here-and-now has the
same taste as the bliss of Nirvàõa, differing from it
only in being temporary and liable to change. Some
people are content with this temporary bliss and
never aspire to anything higher. Before the time of
the Buddha there were people who mistook this
state for Nirvàõa itself. Those who had right under-
standing could see that there was something higher
than this to be attained; for them the Buddha
taught higher forms of practice, which are covered
by the remaining Stages, v to xvi.

It must not be forgotten that there exists another

way of practice which leads to intuitive insight

319
directly. This is the way of Emancipation through
Insight, which by-passes the Jhànas. A meditator
who has practised only as far as Neighbourhood
Concentration may proceed directly to insight
meditation ( vipassanà-bhàvanà ), which aims at
bringing insight into the three universal character-
istics of impermanence, unsatisfactoriness, and
non-selfhood.

Thus anyone who has practised up to the last Stage

of the first Tetrad may well omit the second and third
Tetrads and proceed directly to the fourth, which is
directly concerned with the developing of insight. For
the sake of completeness we shall discuss the
second and third Tetrads also, but anyone who
wishes to take the short-cut should by-pass them
and take up the practice leading directly to insight.

320
 Chapter xiii
The Second Tetr ad

(from the Contemplation of Feeling to

not letting Feeling condition the Mind)

Now we come to the method of practice in the

second Tetrad which deals with the next four steps:

(v) Experiencing rapture while breathing

in and out

(vi) Experiencing bliss while breathing

in and out

(vii) Being aware of the mental formation

while breathing in and out

(viii) Calming the mental formation while

breathing in and out

These four stages together form a group in mental

development in which feeling is used as an object of
meditation in place of the bodily-formation (i.e., the
breathing) as in the first Tetrad.

321
 Stage v

The first step of the second Tetrad or the fifth Stage

in the whole of the ànàpànasati practice is:

“Experiencing rapture, I shall breathe out,”

thus he trains himself;

“Experiencing rapture, I shall breathe in,”

thus he trains himself.”

Accordingly there are three main points: 1. training

oneself 2. experiencing rapture while breathing in
and out 3. knowledge (¤àõa) mindfulness (sati)
and other things (dhammas) which arise as a result
of practice in this Stage.

Let us consider the first point “training oneself”.

This involves the threefold training of Morality or
Higher Virtue (adhisãla), Higher Concentration
(adhicitta — lit. Higher Mind) and Insight or Higher
Wisdom (adhipa¤¤à) — as in the case of the previ-
ous steps (see especially Stage iii, pp. 120–130). In

322
the present Stage, the meditator contemplates
rapture rather than the breathing.

Having induced rapture, the meditator maintains

mindfulness so as to be aware of that rapture by
way of contemplation — that is what is meant by
“training oneself”.

As long as he maintains mindfulness of rapture, he

is established in Higher Virtue because during all
that time he does no harm to anybody and his body
and speech are composed in the full sense of the
term “higher virtue.”

And when he contemplates rapture as an object of

mind so that there is no distraction, agitation, etc.,
then he is fully established in higher concentration
because the mind is calm, firm and one-pointed in
the full sense of the term “higher concentration”,
and it is ready for developing wisdom.

And when he contemplates rapture in this Stage as

being impermanent, unsatisfactory, non-selfhood,
no-self or void, then he has “higher wisdom” in its
full sense.

323
Thus the whole threefold training can be seen it the
act of contemplating rapture when this act is viewed
from different angles of the practice.

It should be noted here that the terms “he trains

himself” as found in all the following stages as well
has, in essence, the same meaning as here. The
only difference is the object of concentration, which
varies in each case. For example, in this Stage the
object is rapture, the next stage has bliss as the
object, the stage after that has the mental-formation
as the object, and so on. This is the principle which
the meditator must clearly understand from the
beginning in order to be fully aware of the fact that
with each stage of ànàpànasati, higher virtue,
higher concentration and higher wisdom are
present together.

The second point is: “Experiencing rapture”.

The Pali term Pãti ( rapture ) literally means “joy”

but also includes such feelings as delight,
( pàmujja ), rejoicing ( àmodanà ), joyousness
( pamodanà ), cheerfulness ( hàsa ), glee ( pahàsa ),

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elation of mind ( cittassa odagyaü ), satisfaction of
mind ( cittassa attamanatà ). Briefly, the meaning is
heart-felt satisfaction born of the feeling of
progress. Rapture is the very result of success in
the practice of ànàpànasati right from the first
stage until this stage when rapture is developed
fully — the mind is free of distraction, calm and
one-pointed. In the fifth Stage the meditator is
contemplating rapture directly.

Arising Of Rapture

There are various ways for the arising of rapture,

both high and low, gross and subtle, according to
the nature of the contemplation and its object.

These various ways can be recognized as sixteen in

number:

(1) When the meditator knows ( pajànato ) that

the mind is not distracted but one-pointed
( concentrated ) by the power of contemplating long
or short breathing or being fully aware of the
whole breathing or by calming the breathing

325
( bodily-formation ), i.e., throughout the four bases
1
or eight modes , rapture arises.

(2) When he contemplates (àvajjato) that the

mind is not distracted but one-pointed
(concentrated) by the power of contemplating long or
short breathing, etc.… in the above-mentioned eight
modes, rapture arises.

(3) When he perceives (jànato) that the mind is

not distracted but one-pointed (concentrated) by the
power of contemplating long or short breathing,
etc.… in the above-mentioned eight modes, rapture
arises.

(4) When he sees clearly (passato) that the mind

is not distracted but one-pointed by the power of
contemplating long or short breathing, etc.… rapture
arises.

1. For convenience “breathing out” is referred to as a

“mode”, likewise “breathing in”. The two taken
together are referred to as a “base” of which there
are four in each of the four tetrads (hence eight
modes in every tetrad).

326
(5) When he reflects (paccavekkhato) that the
mind is not distracted but one-pointed by the power
of contemplating long or short breathing, etc.…
rapture arises.

(6) When he decides mentally (cittaü adhiññhàto)

that the mind, etc.… rapture arises.

(7) When he resolves with faith (saddhàya

adhimuccato) that the mind, etc.… rapture arises.

(8) When he exerts energy (viriyaü paggaõhàto)

that the mind, etc.… rapture arises.

(9) When he establishes mindfulness

(Satiüupaññhà-payato) so that the mind, etc.…
rapture arises.

(10) When he concentrates the mind (cittaü

samàdahato) so that the mind, etc.… rapture arises.

(11) When he knows clearly through wisdom

(pa¤¤àya pajànato) that the mind, etc.… rapture
arises.

327
(12) When he knows thoroughly through the high-
est knowledge (abhi¤¤àya abhijànato) that the
mind, etc.… rapture arises.

(13) When he understands what is to be under-

stood (pari¤¤eyyaü pajahato) so that the mind,
etc.… rapture arises.

(14) When he abandons what should be aban-

doned (pahàtabbaü pajahato) so that the mind,
etc.… rapture arises.

(15) When he develops what should be developed

(bhàvetabbaü bhàvayato) so that the mind, etc.…
rapture arises.

(16) When he realizes what should be realized

(sacchikàtabbaü sacchikaroto) so that the mind,
etc.… rapture arises.

Each of these sixteen ways individually shows the

cause of the arising of rapture. They will now be
explained briefly:

According to items, 1 to 5, rapture arises because

one contemplates and is aware of non-distraction

328
through one-pointedness of mind through breathing
in and out, in each of the four bases or eight modes
of the first Tetrad. This means rapture can arise
while one is contemplating breathing in any of the
four bases. Items 1 to 5 show the five ways of con-
templation arranged in ascending order from low to
high or gross to subtle: contemplation in general is
called pajànanaü; contemplation of a higher level is
specific and is called àvajjanaü; knowing clearly is
at a still higher level and is called jànanaü; seeing
clearly is higher again in level and is called
passanaü; lastly specific reflection in detail is
termed paccavekkhanaü. All these five ways are
directed towards concentration of mind and con-
sequently rapture arises in each case.

In each of the five cases rapture differs in intensity,

being gross or subtle according to the nature of the
contemplation. Item 6 says one “decides mentally”
—this implies the directing of the mind to some
higher state and keeping it firmly set on that state
without any change. To be specific, the meditator
here directs his mind towards attaining calmness in
the practice of meditation. Rapture arises because
the mind is successfully set at that time.

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Items 7 to 11 imply that each of the five mental
faculties operates in full swing and thereby rapture
arises. Item 7 means that the meditator resolves all
doubts and believes that his practice is his refuge,
and thus rapture arises. Item 8 means that there is
an even greater earnestness owing to the previous
power of satisfaction from rapture, and that this
gives the meditator more energy to practice.

Item 9 means that when the meditator is able to

maintain mindfulness to his satisfaction, i.e., can
develop mindfulness as required in all stages of the
practice, rapture arises. Item 10 means that aware-
ness by the meditator that he is able to concentrate
the mind gives rise to rapture. Item 11 means
rapture born out of knowledge that he is able to in-
duce wisdom (pa¤¤à); he knows clearly through
wisdom all the characteristics concerned with the
eight modes of breathing. All these five ways (7 to 11)
are also based on the eight modes of breathing, but
they are successively more subtle in quality.

Item 12 means knowledge on a higher level than is

mentioned in item 11, that is to say, the meditator
knows more than just the characteristics concerned

330
with breathing. He knows more about the things
(dhammas) directly leading to cessation of suffering,
and consequently rapture arises.

The four items 13 to 16 refer to direct knowledge of

the Four Noble Truths: Item 13 implies clear know-
ledge about suffering; the meditator knows suffering
and its nature; rapture arises because in suffering
he finds the main source of trouble and is full of
hope to destroy it. Item 14 implies knowledge that
the cause of suffering is defilements (kilesa). He
knows, too, he has destroyed, and is destroying,
some defilements and consequently rapture arises.
Item 15 means knowledge of the thing which should
be developed or has developed or is developing. This
refers to the way leading to the cessation of suffer-
ing. By destroying his defilements while contemplat-
ing breathing in this stage some forms of suffering
calm down or are destroyed. On knowing that this
method will end suffering rapture arises. Item 16 is
to know what should be realized, i.e., the state of ex-
tinction of suffering called Cessation (nirodha) or the
Unconditioned (Nibbàna) or Deliverance (vimutti). A
state of freedom from suffering appears clearly in
proportion to the destruction of defilements. When

331
he is aware of this state of freedom from suffering,
even for a moment, rapture arises. Contemplation in
these four ways is also based on the eight modes of
breathing as already mentioned.

To sum up, no matter whether rapture is strong or

weak, it is based entirely on breathing in and out.
Therefore, it has been said “Experiencing rapture I
shall breathe out… shall breathe in”. Each kind of
rapture here is an object of contemplation of breath-
ings in this Stage. Let the meditator gradually train
himself and induce rapture in the full sense of the
term and he will be entitled to be called “one having
perfection in the fifth Stage of ànàpànasati”.

The Method Of Dealing With Rapture

For further progress, the practice based on all the

kinds of rapture which have arisen as objects is as
follows:

(a) Experiencing rapture. When the meditator

has induced rapture through any of the sixteen ways
and is fully aware of it all the time while breathing in
and out, then he is called “one experiencing rapture”.

332
An important point must now be considered. While
experiencing rapture what else is known? What
follows this knowledge so that finally suffering
ceases through the practice of ànàpànasati?

When rapture has appeared clearly in any one of the

sixteen ways based on breathing, then feeling
(vedanà) has become manifest. Rapture is here
called feeling because it is experienced by the medi-
tator as a kind of feeling, and it is therefore conven-
2
ient to use the term rapture in a conventional sense
to mean feeling for the purposes of practical instruc-
tion. The term bliss (sukha), used in the sixth Stage,
is also included in feeling (vedanà). The arising of
feeling depends on breathing in and out and
becomes manifest through mindfulness.

As to the question: What is the nature of

contemplation? There are two kinds of contemplation:

2. According to Abhidhammic technical classification

rapture (pãti) belongs to the aggregate of Mental
Formations (saïkhàra-khandha) and not that of
Feeling (vedanà). For the five Aggregates see
Stage viii.

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Firstly, by way of object or sign (àrammaõa-
upanijjhàna) for focussing the mind on one single
point in order to gain concentration; secondly, con-
templation by way of characteristic (lakkaõa-
upanijjhàna) for seeing the true nature of things in
terms of impermanence, unsatisfactoriness and no-
self. This second kind of contemplation is meant for
seeing the characteristics of feeling (vedanà) as they
really are, and so leads to wisdom (pa¤¤à).

Therefore mindfulness, besides enabling one to gain

concentration, also leads to knowledge (¤àõa) of the
characteristics of things. When the meditator knows
the characteristics, this means ¤àõa has arisen in
him; this practice then involves both sati and ¤àõa.
To “experience rapture” he must have both mindful-
ness (sati) and knowledge (¤àõa) as both are con-
cerned with feeling.

To conclude, feeling, born out of contemplation of

breathing, becomes manifest: Mindfulness performs
the function of Insight Knowledge (anupassanà-
¤àõa) — contemplation, knowledge and awareness
in one. Feeling serves as an object of contemplation
by means of mindfulness, which leads the meditator

334
to concentration and also leads to, or performs the
function of, knowledge.

The meditator contemplates (anupassati) feeling by

means of that mindfulness and that knowledge and
this practice is the kind of development (bhàvanà)
known as “the development of the establishment of
mindfulness” (satipaññhàna-bhàvanà); since mind-
fulness contemplates feeling this practice has the
name of Vedanànupassanà-satipaññhàna-bhàvanà,
which means the Development of Establishment of
Mindfulness Consisting in Contemplation of Feelings.
Since bhàvanà involves contemplating the different
kinds of pãti resulting in the sixteen ways, it is refer-
red to as, Vedanàsuvedanànupassanà-satipaññhàna-
bhàvanà, “the Development of the Establishment of
Mindfulness Consisting in Contemplation of Feel-
ings in the Feelings”. Now the next thing to be taken
into account is the way in which the meditator con-
templates (anupassati) that rapture or feeling by
means of that mindfulness and that knowledge.

(b) Contemplating (anupassanà) rapture. This

implies that the meditator contemplates the charac-
teristics of rapture as a feeling; he does not consider

335
it as a factor of Jhàna as he did in the fourth Stage.
To contemplate, to see the characteristics of things
(anupassanà) involves altogether seven stages,
which must be examined in depth since the whole
practice of ànàpànasati from the present stage on-
ward is intended for this very Anupassanà in its
seven stages.

Anupassanà — First Stage. The feeling of rapture is

contemplated as being impermanent, not as perma-
nent, and so the meditator abandons the perception
of permanence (nicca-sa¤¤à).

When the meditator practises in such a way that he

is able to watch, follow and contemplate the feeling
wisely, correctly and in detail then he sees clearly
the impermanence of feeling. Previously, of course,
he may have conceived of feeling as permanent but
since right understanding has arisen “the meditator
abandons the perception of permanence”.

In order to understand the practice from this stage

onward the simple expression “he sees (feeling) as
impermanent and, in doing so abandons the percep-
tion of permanence” should always be borne in mind

336
as an expression with very wide connotation. The
expression covers the arising of all other things
(dhammas) which simultaneously arise or become
more developed than before. “All other things” refer
to what are called the Mental Faculties (indriya), the
Mental Powers (bala), the Factors of Enlightenment
(bojjhaïga), the Eightfold Path (aññhaïgika-magga),
and other factors depending on the manner of
observing the dhammas. Thus this short expression
“he sees (feeling) as impermanent and in doing so
abandons the perception of permanence”, is not as
simple as it appears. Later we will examine how the
knowledge of impermanence and the abandoning of
the perception of permanence can bring about the
arising of so many things (dhammas). Here in pass-
ing we have pointed out this fact merely in order to
make it known that this simple expression is in no
way simple, that it should not be taken at its face
value or as vague, but that it has deep meaning
connoting many things. If this deep meaning of the
expression has not yet been fully realized, the medi-
tator should not jump to the conclusion that he sees
impermanence or that he has given up the percep-
tion of permanence. It is imperative that this point
be considered and practised wisely; this can be

337
achieved by examining the feeling itself so closely
that there actually arises in the meditator weariness
(nibbidà) and detachment (viràga). Then he can
claim to be one who sees impermanence and aban-
dons the perception of permanence in the real sense
of the word.

Anupassanà — Second Stage. In this Stage the

meditator contemplates feelings as unsatisfactory
(dukkha) not as pleasurable, and in doing so he
abandons the perception of pleasure (sukha-sa¤¤à).

In this case those who have merely book-knowledge

and beginners will be bewildered, believing that
rapture is pleasure (sukkha). How can rapture be
regarded as unsatisfactory? Those, however, who
have trained themselves up to this step will not be
bewildered because the wisdom which they have
already accumulated can penetrate deep into the
core of things. Briefly, the meditator, on seeing feel-
ing as impermanent and illusory, is greatly moved
(saüvejita) by, and weary of, feeling; thus he sees
the characteristics of suffering in this feeling and
simultaneously the way in which suffering is
brought about by feeling. This wisdom is earned

338
through his awareness and not based on books or
from teachers. Generally speaking a man of practice
conducts his practice with the minimum of studying
because few problems arise compared with those of
the man of book-knowledge. Therefore, the expres-
sion “he sees feeling of pleasure (sukha-vedanà) as
being unsatisfactory” is quite correct and is truly
understood only by the man of practice. When the
meditator contemplates in this way the perception of
pleasure is abandoned automatically.

Anupassanà — Third Stage. In this stage the medi-

tator contemplates feelings as no-self (anattà) and
not as self, and in doing so abandons the perception
of self (atta-sa¤¤à).

This point can be explained easily when it is viewed

in relation to the foregoing two points. When feeling
has clearly shown its nature as being impermanent
and unsatisfactory the meditator becomes aware.
He contemplates further: “such being the case how
can I take it as mine and how can it be something
substantial? If the feeling is something in itself,
then it should not be conditioned or changed by
different causes. Further, if it is fittingly to be called

339
“mine”, then it should not cause suffering for me nor
should it cause any thrill of fear (saüvega) and
boredom for me, contemplating in this way”.

Once again, book-knowledge is simply not sufficient

to understand this stage. The understanding of no-
self must result from a genuine understanding of
dukkha in the same way as understanding of suffer-
ing must result from a genuine understanding of
impermanence. Mere knowledge, based on logical
thinking, speculation or imagination, cannot help
one realize the characteristics of no-self (anattà).
Without the practice of meditation no practical
result can be brought about for the destruction of
defilements. Ordinary knowledge can only be used
for thinking, talking and teaching.

Before taking up a factor for contemplation, it is

clear that the meditator must have already a well-
trained mind, i.e., a mind that has attained to
absorption (Jhàna): a mind that is swift and can
penetrate thoroughly. It must also be stressed that
whatever is adopted for contemplation must be
clearly manifest in the mind, such as this kind of
rapture or feeling with which we are concerned here.

340
Outside objects should not be used, the rapture
must arise in the mind.

Why is the wording “this kind of feeling” used? The

answer is that feeling based on sensuality (kàma),
etc., cannot be used for contemplation. A feeling
such as rapture is based on Dhamma or renuncia-
tion (nekkhamma). The development of “this kind of
rapture” indicates without doubt that it is much
stronger than the ordinary rapture used in everyday
language. The spoken word does not reveal the
characteristics of impermanence, unsatisfactoriness
and no-self. Why? Because the spoken word belongs
to things outside and not something experienced in-
side. Words cannot be transformed into experience,
cannot change into experience and cannot change
one kind of experience into another kind of experi-
ence. One must experience directly in the mind kind
of weariness (nibbidà) and detachment (viràga) that
lead to the Noble Path and Noble Fruition.

When the meditator is really aware of feeling as no-

self, the defilement of the perception of self (atta-
sa¤¤à) is simply abandoned. Whether it is aban-
doned absolutely or only temporarily depends on the

341
intensity of penetration. If it is abandoned com-
pletely, final emancipation (Arahatta) is realized. In
general practice, the perception of self has subsided,
which is temporarily the basis for practising further
until the end is reached. In this step, the expression
“abandoning the perception of self… etc.” has the
implication of temporary calming down of atta-
sa¤¤à. However, if different things such as the
mental faculties of a person operate in full, he can
develop penetrative insight to the extent that, even
through Stage v, he can realize the Fruition of
Holiness (arahatta-phala).

Anupassanà — Fourth Stage. In this stage the

meditator comes to be wearied (nibbindati) of that
feeling and takes no pleasure in it; he abandons the
enjoyment (nandi) of pleasant feelings. By seeing
feelings, including rapture as impermanent, unsat-
isfactory and no-self, he cannot revel in them or be
deluded or enchanted by them or even satisfied with
them. This state is still called “experiencing
rapture”, because rapture is manifest, together with
its characteristics of impermanence, etc., and like-
wise weariness. It should be noted that this feeling
called rapture must always be manifest in the mind

342
otherwise weariness has no object and is not firmly
established. If rapture is not manifest weariness will
become rather vague, just as the weariness which
the intellectual has imagined will be vague unless
his knowledge has come through true realization.

Trained in this way, the mind is able to contemplate

rapture and its characteristics of impermanence,
etc., which now form the foundation for weariness, a
weariness far removed from weariness based on
book-knowledge.

The meaning of the term “weariness” differs at

different levels. There is the weariness due to repeti-
tion, such as constantly eating the same food, or the
weariness due to disturbance which becomes a
nuisance. These definitions have no bearing on the
“weariness” (nibbidà) as used in the Pali and espe-
cially as a technical term in the practice of
Dhamma. Weariness in the Dhamma sense must
first result from the thorough penetration of imper-
manence, etc. which gives rise to fear and disgust
for attachment to things in terms of “I” and “mine” or
in terms of mere (even thought of) “I love” or “I like”.
This shows clearly that weariness in the Dhamma

343
sense must be based on some fervour (saüvega) —
induced by glimpses of truth. When the meditator is
wearied in this way he can abandon the enjoyment
of different feelings. No matter how enchanting the
taste of rapture he is not amused or satisfied by it.
He is like a person who sees something beautiful
but because he knows its danger, he does not
harbour any delight in its beauty. To see imperma-
nence, unsatisfactoriness and no-self is to see the
danger in beautiful things and to destroy the power
or influence of their beauty completely. In this way
the meditator can establish weariness firmly
without regressing into a state of enjoying rapture
all the time so long as he is able to clearly contem-
plate or actually experience the rapture as being
impermanent, etc.

Anupassanà — Fifth Stage. In this stage the medi-

tator becomes dispassionate (Virajjati) with regard
to feelings, and in so doing he abandons passion.

Here the meaning of the word “passion” should be

understood clearly. The Pali term for it is ràga or
sàràga, which implies love for anything which is
strongly ingrained in one’s nature. Ràga or passion

344
in this sense is not limited only to sensuality but
can be used for attachment to wealth and posses-
sions and immaterial things such as name, fame
and even merit. One should observe here the diffi-
culty of rendering words from one language to
another; sometimes the linguistic barriers cause
confusion about Dhamma. In this case, passion
refers to passion for feeling, that is for rapture (pãti)
itself. This passion for feeling includes Dhamma-pãti
(delight in the Dhamma) and even delight in the
Jhàna itself. The reason for this is that no matter
what kind of pãti it is, there is a grasping by the
mind. The mind becomes coloured in the same way
as a fast dye holds strongly in the cloth. This explan-
ation fits the literal meaning of the word ràga, which
is derived from the root “Raj” meaning “to dye” or
“to colour” but is translated as “passion”. All pleas-
ant feelings, when grasped as such, can be the basis
for passion, and are all to be overcome through
practice.

The wording “in doing so he abandons passion”

shows a cause and effect relationship: the weariness
causes the passion to abate. This process (the
wearying followed by the abating of passion) is

345
closely related in time because it is something
belonging to the mind, the nature of which is incom-
parably quick. For example, suppose a person hap-
pens to touch fire. The moment he touches that fire,
he fears and no longer wishes to touch, and the
hand is released. The arising of fear of fire is compar-
able to the arising of weariness. One is hardly cogni-
zant of the process; it functions automatically and
the hand is released from the fire at great speed.
This kind of operation on a physical or nervous level
has its counterpart in the deeper level of the mind.

As a rule contemplation (anupassanà — lit. watch-

ing closely) in this fifth Stage involves the same
things as in the previous stages: the feeling together
with its characteristics of impermanence, unsatis-
factoriness and no-self is manifest but is being put
aside. This point fits in with the allegory of the
person who has put that fire aside, and it is clearly
manifest as being put aside. Here the meditator
experiences rapture, taking it as fire which is put
aside, as it were. For him rapture is just an ordinary
natural phenomenon, he no longer has any passion
for it, that is what is meant by abatement of passion
for feelings. The meditator is now one who has

346
abandoned passion for feelings; although we speak
of him as one “experiencing rapture”, this rapture
has been put aside.

Anupassanà — Sixth Stage. In this stage the medi-

tator puts an end (nirodheti) to the feelings and does
not arouse them, and in doing so, he abandons
arousing (samudaya).

The wording “he puts an end to the feelings” has a

specific import. Precisely, it implies putting an end
to the “meaningfulness” or “worth” of the feelings
and thereby rendering the feelings worthless, mean-
ingless, strengthless and powerless to create further
suffering. This is the meaning of “putting an end
(nirodha) to feelings”. Even though there may again
arise impression (phassa) or feeling, the meditator
has lost all passion for them, no matter how often
they may arise. When impressions and feelings have
no meaning, there is no more grasping and so no
suffering arises. That is the implication of the short
expression “he puts an end to the feelings”.

Rapture or feeling is clearly manifested to him, as it

were, like fire which has cooled down and is no

347
longer dangerous. Thus in this stage the meditator
dwells experiencing rapture which has been put an
end to in the sense of being cooled down. The cessa-
tion of these feelings amounts to the abandoning of
the arising of the fire of suffering by the power of
mindfulness (sati) and the knowledge (¤àõa) of the
three characteristics of existence. A used coal can
no longer burn into fire… thus the meditator dwells
“experiencing rapture” but here rapture is cooled
down.

Anupassanà — Seventh Stage. In this stage the

meditator renounces (pañinissajjati) the feelings; he
does not cling to them, and in doing so he abandons
clinging (àdàna).

This is the last stage of contemplating or experienc-

ing rapture. In short, now that the fire has been
completely extinguished, there is nothing of
concern. Rapture or feeling has been completely
rejected or negated. It is given up and returned
(pañinissaññha) — given back to nature, as it were.
The meditator is not deluded as before or harbour-
ing passion; everything connected with feeling has
reverted to nature.

348
Valuing or clinging to anything whatsoever happens
for one reason: a pleasant feeling (sukha-vedanà)
arises. When this pleasant feeling is taken by itself,
it is rendered meaningless or rejected. As a result
all other things are said to be thrown away. There-
fore the short expression “he renounces feelings”
has a wide connotation covering the renunciation of
each and everything. This renunciation is the com-
plete and final renunciation. All religious aspira-
tion, the holy life (brahmacariya), culminates in
this complete renunciation (pañinissagga) of every-
thing.

Nevertheless, the practice must be continued

further because the practice of this step is
concerned with the person whose different virtues
and mental faculties are not yet fully ripened,
whose insight into impermanence, unsatisfactori-
ness and no-self is not yet deep enough, whose
experience of weariness ( nibbidà ) and dispassion
( viràga ) is not yet fully developed, i.e., the
practice has still to be gone through with pains-
taking care. Therefore, it is said, in this sense,
that the meditator “trains himself ” or that “he
contemplates the feeling”.

349
These seven stages of Anupassanà are the ways of
contemplating the feelings with mindfulness and
knowledge or “the ways of experiencing rapture
while breathing in and out”. This way of practice is
called development (bhàvanà).

What Is Bhàvanà?

The literal translation of Bhàvanà is “inducing” or

“developing”, but in practice one can use the term
3
Bhàvanà only if there is an actual “inducing” or
“developing” as such. Therefore a term like Sati-
paññhàna-bhàvanà is meaningful only if a “develop-
ment” by means of mindfulness does take place as
in the case of contemplating rapture or feeling in
seven ways (as previously mentioned). As far as
ànàpànasati is concerned Bhàvanà, is defined in
four ways:

3. The term “Bhàvanà” is commonly used to mean

merely sitting in meditation, irrespective of whether
or not there is any actual inner development taking
place.

350
(1) In the sense of non-excess of the mental
states arisen through contemplation by means of
mindfulness. Bhàvanà is something manifest and
therefore we speak of this Satipaññhàna
( establishment of mindfulness ) as having arisen or
being developed ( hence the full name Satipaññhàna-
4
bhàvanà ).

(2) We speak, of Bhàvanà in the sense of the

arising of mental states such as Faculties (indriya),
which collectively perform the same function and
bring about the same result.

(3) There is Bhàvanà in the sense that the

practice gives rise to energy which is in conformity
with different mental states including the Faculties.

(4) There is Bhàvanà in the sense that the mind

is involved in going through the experience.

4. “This Satipaññhàna” may refer to any of the four,

e.g., Kàyekàyà-nupassanà-satipaññhàna-bhàvanà
(the Development of the Establishment
(Foundation) of Mindfulness Consisting in
Contemplation of the Body in the Body).

351
Explanation of the Four Ways of Bhàvanà:

(1) Expressed in simple language, success in any

worthwhile undertaking depends on inducing the
necessary conditions by means of an appropriate
action which has due measure. All these conditions
which have been induced, must be co-ordinated
harmoniously; no single one of them should be
either in excess or deficient, nor should they
encroach one upon another. For example, in the
practice penetrative insight into impermanence
should be in full accord with, or lead to, insight into
suffering. Likewise, penetration of suffering should
conform, or lead to, penetration of no-self. Penetra-
tion of no-self, again, should lead to weariness,
arousing dispassion, etc. When the practice follows
this course, we can call it Bhàvanà, development or
5
progress.

5. The term Bhàvanà has many shades of meanings:

development, progress, cultivation, culture,
application, etc. The word “development” is the one
most commonly used for mental culture through
meditation.

352
Here is an example from modern affairs : In the
world of today, the whole progress in science,
technology and so on is not being appropriately
and adequately used for peaceful purposes, which
means all the so-called progress in different fields
leads increasingly to more turmoil and trouble
rather than to peace. This shows that some things
are in excess and others deficient; some things are
over-rated while others are under-rated, and,
consequently, no real bhàvanà or progress is
achieved.

(2) The second definition of bhàvanà implies a

harmonious co-ordination of different things serv-
ing as instruments. People must join hands to
work for one single desirable aim otherwise
progress cannot be achieved. In the world of today
the tens and hundreds of branches of knowledge
are not co-ordinated for one single aim : peace.
They are put to use for various purposes according
to men’s vested interests; often those interests do
not include peace.

In the process of mental training, all the mental

states ( dhammas ) which are instrumental in

353
practice must be applied in a co-ordinated manner
to bring about at a given moment the very result
required, otherwise no bhàvanà is realised. The
Buddha has pointed out : The way of practice
concerned with material gain is one thing and the
way of practice leading to Nibbàna is something
quite different ( a¤¤à hi làbhåpanãsà a¤¤à
nibbànagàminã ). This means that action may be
the same but motivation quite different. For
instance, strict observation of the precepts may be
activated either by mere desired material gain or
by a genuine will to overcome egocentricity. The
former is for the sake of material gain, the latter is
aimed at Nibbàna, despite the fact that the line of
conduct is the same in both cases. This same
principle applies to right effort, the practice of con-
centration and insight or of any other action. If all
these ways of practice are not carried out honestly
and harmoniously, then an influx of craving or
wrong views will result and the bhàvanà of this
( fifth ) Stage will not manifest. All the parts of a
vehicle must work together for one purpose.

(3) The third, definition of bhàvanà means that

all different kinds of effort are directed towards

354
sustaining energy in order to bring about the desired
results and to use everything at hand as instru-
ments performing their respective duties. This is
bhàvanà. Whether bhàvanà is taken in the sense of
“inducing” or “developing”, it must be able to control
directly all efforts or energy for the desired aim. In
the subtle practice of Dhamma all effort must be
controlled strictly and with right understanding,
otherwise the practice, from the first step, will bear
no fruit. If there is sufficient knowledge of the prin-
ciples of practice but the knowledge of the applica-
tion, of those principles is lacking, or if they are
applied wrongly, then nothing will bear fruit. This
third definition of bhàvanà should be kept in mind.

(4) The fourth definition is that “the mind is

involved very much in practice, therefore it is called
bhàvanà”, i.e. the mind is practising constantly
until it reaches a certain climax while experiencing
some fruits of the practice. Such fruits, however,
belong to the initial steps and only form the basis for
further practice.

To conclude: if one devotes one’s time and energy

exclusively to one single object, the practice can be

355
called bhàvanà. In the process of mental training,
the word “practice” has a wide connotation. It
implies all necessary effort to be made in the begin-
ning, in the middle and in the end. The beginning
stage includes both the preliminary actions
(pp. 14 – 48 ) and the undertaking of the actual
practice. In the middle stage previous achievements
have to be maintained and stabilized until, in the
end, one strives for the final goal.

The task of entering and dwelling in the different

absorptions (jhànas), the emerging from them and
then reviewing them is quite difficult for the mind.
Attainments can very easily be lost, so mental train-
ing concerning the absorptions must be done with
the utmost thoroughness, a task not to be compared
with any physical work.

The fourth definition of bhàvanà also means that if

there is genuine bhàvanà the mind is pleased to
continue the practice and to practise with such a
familiarity that the meditator heads higher and
higher.

356
Summing up the whole theme: bhàvanà signifies
successful practice which depends upon these facts:
one is able to induce various mental states in a
proper and harmonious way, one has control over
the devices in order to co-ordinate them for a single
purpose in meditation, one has the necessary
energy at one’s disposal to control the devices and
that one practises sincerely and wholeheartedly
throughout. The meditator should remember these
four points.

Dhamma-Samodhàna

Inducing various Mental States during Bhàvanà

While the meditator is experiencing rapture which

has arisen through the sixteen ways and is being
maintained by means of development (bhàvanà) in
the fourfold sense, he is said to have completely
developed the fifth Stage. Thanks to this full devel-
opment, he induces various mental states as will be
explained.

357
The Pali word here rendered “induces” is samodhà-
neti, lit. “brings together”, or “gathers”. Here it means
the coming together of different mental states by the
power of the practice. It is that kind of practice
which, after having been properly and successfully
carried out, brings together all natural results of the
training. Generally it is said that the meditator brings
them together and even that he attains to this and
that. All this is a convention way of speaking.
Further, this very “bringing together” of various
mental states is the attainment of dhammas or realiz-
ing the dhammas within oneself. When one correctly
understands this point, he will not be apt to have a
wrong view of the nature of attainment or realization.
For instance, through misunderstanding some may
believe that some attainments through the practice of
concentration were holy, miraculous or magical and
cling to this erroneous belief (sãlabbata-paràmàsa).

While experiencing rapture, as already discussed in

detail, the meditator induces certain dhammas:

The Five Mental Faculties, the Five Mental Powers,

the Seven Factors of Enlightenment, the Eightfold
Path and twenty-nine other mental objects.

358
The arising of each of these different groups of
dhammas involves two more actions: knowing the
domain (gocara) of each of the various dhammas
and penetrating the “benefit” of the calm (samattha)
concerned with those dhammas. The two actions are
exemplified in the following.

(i) Inducing the Faculties ( indriya ). Here the

meditator maintains one-pointedness of mind by
means of long in- and out-breathing until there
arises the feeling of rapture. Having induced this
feeling he contemplates it as impermanent, unsat-
isfactory, no-self and finally he knows the causes
of its arising, manifesting and ceasing to be. Now
one has to consider what has arisen during the
practice.

The meditator gathers or induces the Five Faculties,

namely, Faith, Energy, Mindfulness, Concentration
and Wisdom. They are well known by name but the
meditator comes to know by personal experience
what these faculties really mean.

The true nature of each Faculty is this: When the

meditator has induced rapture and contemplates it

359
as impermanent, etc. there arises in him faith,
which is firmly established. All doubts with regard
6
to the practice are resolved. No longer does he need
to have faith in another person for he, himself, is
experiencing them. Notice, too, that this kind of
faith has just arisen since it cannot possibly be
present prior to undergoing experience. This is the
genuine Faculty of Faith (saddhindriya), for it is a
personal experience. Obviously, if the contemplat-
ing of different kinds of rapture is not practised
correctly the Faculty of Faith may not arise at all. In
this Stage other factors are involved at the same
time. The factor through which the meditator vigor-
7
ously and perseveringly exerts his mind in contem-
plating rapture until he finally succeeds is no other
than the Faculty of Energy (viriyindriya): It is
present all the time while the meditator is con-
templating the feelings.

6. The Faculty of Faith in the sense of resolving

(adhimokkhaññhena saddhindriya).

7. The Faculty of Energy in the sense of exertion

(paggahaññhena viriyindriya).

360
The factor through which he can be firmly estab-
8
lished in contemplating rapture is a quality of mind
called the Faculty of Mindfulness (satindriya). That
quality of mind, too, is present at the same time.
9
Non-distraction or non-oscillation of mind which
must, of course, be present at that time, is none
other than the Faculty of Concentration
10
(samàdhindriya). The “seeing” or knowledge
resulting from the contemplating of feelings as
impermanent, etc. is the Faculty of Wisdom
(pa¤¤indriya) itself.

All these Five Faculties are present at the same time

in right proportion and in harmony. They all result
from the act of contemplating the feelings. So it can
be said the contemplation of rapture simultaneously
gives rise to the Five Faculties.

8. The Faculty of Mindfulness in the sense of

establishment (upaññhànaññhena satindriya).

9. The Faculty of Concentration in the sense of non-

distraction (avikkhepaññhena samàdhindriya).

10. The Faculty of wisdom in the sense of seeing

(dassanaññhena pa¤¤indriya).

361
 Domain of Faculties

The bringing together of the Faculties in full also

11
involves the knowing of their domain (gocara) or
object, for the Faculties become manifest in full only
if the meditator clearly knows their object. In the
case of the fifth Stage, their object is rapture or feel-
ing itself. As for the other stages of practice, objects
differ depending on the corresponding causes giving
rise to the Faculties. The so-called domain is, in
fact, the very object of contemplation on the basis of
which the Faculties are induced.

It is not without reason that the “object” is referred

to as “domain”. The term “domain” throws light on
the meaning of “object” from another angle: it is a
domain in the figurative sense. This is the place in
which the mind endowed with its attributes (i.e., the
Five Faculties) moves about. To see the Faculties in
reality includes seeing their basis of operation.
When we look at a cow or any number of cows we
see not only cows but also the place where they are
grazing.

11. Gocara lit. means “a cow’s grazing posture.”

362
This simile applies to the Faculties and their
Domain. All this goes to show that real understand-
ing is beyond the scope of ordinary knowledge,
which cannot make feelings such as rapture truly
manifest in the mind so that the Faculties as reali-
ties have no basis of arising. Only with practice can
there be real understanding.

Penetrating the Benefit of Calm

When the mind has induced the Faculties and

knows their domain, it also penetrates them in the
sense of being soaked in them, or it fully experi-
ences fruits thereof. This is called “penetrating
samattha”. Samattha implies the fruits or benefit
connected with the gathering of, or inducing, differ-
ent mental states (dhammas). The term attha, bene-
fit, here has a fourfold significance: it is blameless,
undefiled, purified and excellent.

Anything which has these four characteristics

(of being blameless, etc.) is called “benefit” in the
language of meditation practice. As for the word
sama, it literally means evenness or calmness and

363
has a fourfold significance. It is the establishment of
12
the object on which the mind is fixed, it is the non-
13 14
distraction of mind, it is the resolution of mind
through which the object is rendered manifest; it is
15
the purification of mind. Any benefit, which here
refers to calmness itself, having these four charac-
16
teristics, is called samattha (the benefit of calm).
At the time of bringing together the Faculties the

12. àrammaõassa upaññhànaü.

13. cittassa avikkhepo.

14. cittassa adhiññhànaü.

15. cittassa vodànaü.

16. To put it simply, the mind is called calm (or even)

because at that time (1) the object is well-
established, which is the mark of calmness of the
mind. (2) the mind is not distracted. (3) the mind
is resolute. (4) the mind is pure. Now that the
mind is pure in the four senses there is something
meaningful because this calmness of mind is
blameless, purified and excellent. Thus samattha
implies calmness in four ways with fourfold benefit.
(Trans.)

364
meditator, besides knowing their domain, must also
penetrate the samattha. It is only when samattha is
penetrated that the act of bringing together of the
Faculties is accomplished in the truest sense of the
word. This accomplishment is the criterion for the
successful practice of this Stage, as far as Faculties
are concerned. If the different Faculties are not
actually experienced thoroughly, then they are mere
names, nothing else.

All that has been said about the bringing together

(samodhàna) of the Faculties so far can be summed
up as follows:

(1) All the Faculties, performing their respec-

tive functions to the full, are manifest.

(2) The domain, or the object, of the Faculties

is clearly seen.

(3) The bringing together of the Faculties

goes together with “being soaked” in the
benefit or the fruition.

These three characteristics serve as the criterion of

success in realizing all the different groups of

365
mental states. Even if we simply say “he has
practised the dhamma and has given rise to the
faculties” or just “he has brought together the facul-
ties”, it is understood that all the three characteris-
tics are involved. In all cases, no matter whether it is
the bringing together of the Five Powers or the Seven
Factors of Enlightenment or the Eightfold Path or
the remaining twenty-nine mental objects, the same
principle holds good: the corresponding groups of
mental states are induced; their domain or object is
clearly apprehended and their samattha (benefit of
calm) is fully penetrated.

(ii) Inducing the Five Powers (bala). The

Powers have the same names as the respective
Faculties: Faith, Energy, Mindfulness, Concentration
and Wisdom, but they have a different function. The
Pali word for “Faculty” is Indriya, which literally
means “head” or “chief” in performing the function
implied by its name. The Pali term Bala means
power in the sense of power to fight or resist unde-
sirable states of mind. When Faith (saddhà) func-
tions as head or chief in the act of believing (i.e.,
leading one to have a correct and firm belief), it is
termed the Faculty of Faith. When Faith fights or

366
 17
resists doubt and uncertainty, it is called the
Power of Faith (saddhà-bala). In the practice of
ànàpànasati the Powers arise side by side with the
Faculties. The Power of Energy (viriya-bala) fights
18
and resists laziness ; the Power of Mindfulness
19
fights negligence ; the Power of Concentration
20
fights agitation ; and Wisdom is called the Power of
21
Wisdom because it fights ignorance .

All this clearly shows that what are called Powers do

have a different meaning and are not identical with
the Faculties. These mental attributes, i.e., Powers
and Faculties, are compared to a king who can
suppress his enemies. The monarch has two virtues,
then — he is king and therefore superior to his
subjects; which can be compared to the Indriya or
Faculty; and the fact that he can suppress or

17. assaddhiya, lit. incredulity, faithlessness or

disbelief.

18. kosajja.

19. pamàda.

20. uddhacca.

21. avijjà.

367
destroy the enemy at any time, is the virtue of a man
of power, comparable to the Bala or Power. All the
five mental attributes, i.e., Faith, etc., have likewise
two virtues: each of them is an Indriya when viewed
as head or chief in performing its particular function
and a Bala when viewed as a fighter of defilements
without wavering in the face of faithlessness,
laziness, etc., as explained above.

This point makes it clear that any virtue or dhamma

we possess must be powerful enough to fight its
opposite. The proverbial Thai expression “head
flooded with knowledge, unable to find a way out”
indicates not knowing truly, which corresponds to the
lack of both faculty and power. If a person were to
know truly but still be unable to help himself, then it
would mean he had the faculty of knowledge but not
power. The knowledge is to be regarded neither as
faculty nor as a power, if the person has no control
over himself, because that knowledge does not “head”
into infusing “power” into that person to practise. An
idle person may, day after day, think over the ills of
laziness in all detail and yet never act upon it. In that
case to say that he has the faculty of knowledge but
no power is just not correct. His knowledge or wisdom

368
cannot be accredited as faculty, for it fails to induce
the power of energy. Since his wisdom is ineffective,
neither faculty nor power is to be found within him,
even though he is skilled in thinking like a philoso-
pher or a learned man.

Whether it is a question of success in worldly affairs

or in the practice of the Dhamma, one should
understand the characteristics of both the Faculties
and the Powers. To sum up: one must have faith to
destroy superstitious beliefs completely; one must
have strong perseverance which is guided by reason
and mature understanding to destroy indolence and
feebleness; one must be endowed with mindfulness
in the sense of recollecting in time the correct prin-
ciples; one’s mind must be concentrated, clear and
alert to the extent that it can overcome agitation,
restlessness and torpor, and finally one should
know what should be known. Sound judgment must
be developed on sound reasoning until one sees
within oneself, things as they really are without
wrong understanding or wrong views.

Only when one has developed these virtues can one

be called a true follower of the Buddha, the great,

369
the powerful, that is, one who being perfected in
Faculties and Powers was truly able to conquer the
enemy of defilements.

In the case of experiencing rapture or feelings by

way of penetrating them as impermanent, etc., both
the Faculties and the Powers are in full strength:
the Faculty of Faith is present in its capacity as a
Power. It is powerful enough to effectively destroy
disbelief, unwillingness to believe, wrong belief, and
what is unworthy or undeserving of belief. When the
meditator has clearly seen impermanence, unsatis-
factoriness and no-self there arises in him faith and
belief in the Buddha: that the Buddha spoke the
Truth, that things are exactly as He explained them,
that “I myself believe the same way and there is no
more any possibility for me of believing otherwise.”
He has no doubt that the Buddha attained Perfect
Enlightenment, that people have to rely on this kind
of enlightened faith to overcome suffering. The same
principle applies in the case of energy: when he
clearly sees impermanence, etc., the Power of
Energy is in action to the full, it is sharp, strong and
decisive. While experiencing rapture he is not just
contemplating impermanence passively but is fully

370
active, energy is fully involved. Mindfulness is so full
of power that at the time (of experiencing rapture)
the meditator is not intoxicated by forms, sounds,
smells, tastes, tangible objects, is not intoxicated by
life, the world and, finally, by the Cycle of Becoming
(vañña-saüsàra). This shows how the Power of
Mindfulness, resulting from penetrating feelings as
impermanent, etc., is effective and results in full
awareness. The remaining two attributes, namely,
Concentration and Wisdom also function as powers
in the same way as the first three.

In conclusion one should not forget that while

inducing the Five Powers their domain must be
known and samattha must be penetrated in the
same way as we discussed at length while dealing
with the Faculties.

(iii) Inducing the Factors of Enlightenment

(sambojjhaõga). The Factors of Enlightenment are
induced at the same time as experiencing rapture or
feelings together with the Faculties and Powers.

The Factors of Enlightenment are seven in number

(see pp. 233–248). Here we again find the terms

371
Mindfulness, Energy and Concentration as found in
the groups of Faculties and Powers. As for Faith and
Wisdom, they are included in the Investigation of
States (dhamma-vicaya). Such being the case, it can
be said further that the Seven Factors of Enlighten-
ment are the dhammas which fall into the same
category as those which are termed Faculties and
Powers. The only difference is that they are consid-
ered as functioning in another way, that is, as
factors which lead to Enlightenment.

While experiencing rapture the mind is endowed

with the following characteristics:

22
(1) The mind contemplates rapture as an
object and is established continuously, from
moment to moment — this is called the character-
istic of the Enlightenment-Factor of Mindfulness
(sati-sambojjhaïga).

22. The Enlightenment-Factor of Mindfulness in the

sense of establishment (upaññhànaññhena sati-
sambojjhaïga).

372
 23
(2) The mind thoroughly examines different
mental states in different ways, e.g., it contemplates
them as being impermanent, etc., it examines them
as to what is worthy of belief, what should be
known, and so on. This is the characteristic of the
Enlightenment-Factor of Investigation of States
(dhamma-vicaya-sambojjhaïaga).

24
(3) The mind maintains exertion all the time in
order to continue experiencing rapture — this is the
Enlightenment-Factor of Energy (viriya-sambojjhaïga).

25
(4) The mind is endowed with Pervasive Joy
and is saturated with the practice and thereby
enhances energy, calms down restlessness, etc. This
is the characteristic of the Enlightenment-Factor of
Joy (pãti-sambojjhaïga).

23. The Enlightenment-Factor of Investigation of States

in the sense of examination (pavicayaññhena
dhammavicaya-sambojjhaïga).

24. The Enlightenment-Factor of Energy in the sense of

exertion (paggahaññhena viriya-sambojjhaïga).

25. The Enlightenment-Factor of Joy in the sense of

pervasion (pharaõaññhena pãti-sambojjhaïga).

373
 26
(5) The mind is calm because it has completely
calmed down agitation, restlessness, craving, thirst,
fear, etc., which are hindrances in attaining the
Dhamma. This is the characteristic of the
Enlightenment-Factor of Tranquillity (passaddhi-
sambojjhaïga).

(6) The mind is firm, quiet and pure and non-

27
distracted when the hindrances have gone. This is
the characteristic of the Enlightenment-Factor of
Concentration (samàdhi-sambojjhaïga).

(7) At the time of experiencing rapture the mind

28
reflects carefully, taking care to be firmly estab-

26. The Enlightenment-Factor of Tranquillity in the

sense of calmness (upasamaññhena passaddhi-
sambojjhaïga).

27. The Enlightenment Factor of Concentration in the

sense of non-distraction (avikkhepaññhena
samàdhi-sambojjhaïga).

28. The Enlightenment Factor of Equanimity in the

sense of reflection (pañisaïkhànaññhena upekkhà-
sambojjhaïga).

374
lished in all the Factors of Enlightenment. This is
the Enlightenment Factor of Equanimity (upekkhà-
sambojjhaïga), which is ever present until the
attainment of Enlightenment.

Anyone who thinks deeply over the essence of the

Enlightenment-Factors will realize that they can be
used for success in worldly affairs such as educa-
tion and research. The Factors can be directly
applied as principles for making the mind smooth
and skilful so that it can function in the most
refined way. A properly trained mind has the capac-
ity to work far better than an ordinary person can
imagine.

When we take the wording “Enlightenment-Factors”

and compare it with the terms Faculties and Powers,
we can see from the very wording that they are more
directly concerned with enlightenment than are the
Faculties or Powers, which are generally in the back-
ground. As a matter of fact the characteristics of
Enlightenment-Factors are like those of Faculties
and Powers; but they are, as it were, in closer vicin-
ity to attaining enlightenment — hence the name
Enlightenment-Factors. However, the Faculties, the

375
Powers and the Enlightenment-Factors are all the
same in essence, but the Enlightenment-Factors are
at a more subtle level.

Like the Faculties, the Enlightenment-Factors

must be clearly comprehended to the extent that
their domain is known and samattha penetrated.
Those interested in the theory of the practice
should go back every now and then and study
domain and samattha.

As for the meditator, he sees everything within him-

self when the practice is being carried out properly
all the time.

(iv) Inducing the Eightfold Path. While the

meditator is mindfully breathing in and out and is
experiencing rapture in the manner explained
above, the Eightfold Path from Right View to Right
Concentration — the links of which are generally
well-known by name — is induced. Here we shall
consider the point how the Eight Factors or Links of
the Path are manifest at the time of experiencing
rapture or feeling.

376
While the meditator is breathing in and out with the
clear understanding of feeling as being imperma-
nent, unsatisfactory and no-self in the way already
discussed in detail, he observes the characteristics
or meaning of the Path as follows:

(1) Right View (samma-diññhi). At that time he

29
sees the arising, the cause of arising, the cessation
and the way leading to cessation. This kind of seeing
or knowing is called Right View. On a high level this
precisely implies seeing the Four Noble Truths or at
least seeing the signs of the Four Noble Truths,
namely, Suffering, the Cause of Suffering, the
Cessation of Suffering and the Path Leading to the
Cessation of Suffering.

(2) Right Aspiration (sammà-saïkappa). At

30
that time there is the focussing on or implanting of

29. Right view in the sense of seeing (dassanaññhena

sammà-diññhi).

30. Right Aspiration in the sense of focussing

(lit. implanting) (abhiniropanaññhena sammà-
saïkappa).

377
a virtue which is not to be found in the ordinary
person in the highest sense, that is, an inclination
or resolution to attain Nibbàna. Even in the ordinary
sense this virtue means at least to be inclined
towards freeing oneself completely from sensuous
desire, from ill-will towards others and from getting
oneself (and others) into trouble. This kind of incli-
nation, too, is something higher than can be
expected from an ordinary worldling, it is higher in
the sense that it directly leads to the Cessation of
Suffering, or Nibbàna. Such a state of mind is here
called Right Aspiration.

(3) Right Speech (sammà-vàcà). At that time

31
the Mental Factors (cetasika) which are particu-
larly concerned with the faculty of speech are

31. They refer to vitakka and vicàra, i.e. thought

(applied thought) and consideration (sustained
thought) — according to the Suttas, and micchà-
vàcà-virati, i.e. Abstinence from wrong speech —
according to Abhidhamma (virati lit. means
abstinence, but it connotes clear conscience or will,
cetanà, or natural tendency not to do wrong in any
circumstances.)

378
productive of right speech: If the meditator speaks,
it is right speech; if he keeps silent his mind keeps
32
to, or is endowed with, the Mental Factors which
are potentially right speech. This state of mind
comes to the same thing as Right Speech, no matter
whether be speaks or not.

(4) Right Action (sammà-kammanta). At that

time the mind is endowed with the Mental Factor.
33 34
(cetasika dhamma) from which originate the
bodily actions which are proper, involving no harm
either to the, doer or to others. If this Mental Factor
is outwardly manifested, it is right action without
any trace whatsoever of misconduct. Such aware-
ness or state of mind is here called Right Action and
leads to even more noble actions.

32. Right Speech in the sense of keeping to

(pariggahaññhena sammà-vàcà).

33. This refers to micchà-kammanta-virati, i.e.

(The Will for) Abstinence from wrong bodily actions.

34. Right Action in the sense of originating

(samuññhàtnaññhena sammà-kammanta).

379
(5) Right Livelihood (sammà-àjãva). At that
35
time the meditator is established in the purity of
livelihood, that is to say, his necessities of life
(paccaya) are pure. The feeling of purity concerning
livelihood is then so strong that be would rather die
than live on things obtained through improper
means or resort to Micchà-àjãva, wrong livelihood.

36
This Mental Factor (cetasika) or feeling concerning
purity of livelihood is here called Right Livelihood
whether it is manifested outwardly or not. Therefore,
even though the meditator is sitting quietly, he is
said to be one having Right Livelihood.

(6) Right Effort (sammà-vàyàma). At that time

there is exerting or maintenance of energy which is
applied in the right way. If this effort is manifested
outwardly it takes the form of the Four Right Efforts

35. Right Livelihood in the sense of purifying

(vodànaññhena, sammà-àjãva)

36. This refers to Micchà-àjãva-virati, i.e. Abstinence

from wrong livelihood.

380
 37
(sammappadhàna). This phenomenon is also
manifested within its full sense: there is striving
hard for ending or overcoming suffering. This state
of mind here is called Right Effort and it is not
important whether others see it or not.

(7) Right Mindfulness (sammà-sati). At that

38
time Sati, mindfulness, is wholly established on
the object of feeling and (simultaneously) different
objects are contemplated as being impermanent,
unsatisfactory and no-self, not to be grasped at, etc.
Although Sati is divided into the Four Applications
or Establishments of Mindfulness (satipaññhàna),
essentially it has the same meaning as just
mentioned. This mindfulness or sati in this sense is
here called Right Mindfulness.

37. The effort to avoid (saüvara-padhàna) (ii) the

effort to overcome (pahàna-padhàna) (iii) the effort
to develop (bhàvanà-padhàna) (iv) the effort to
maintain (anurakkhaõa-padhàna).

38. Right Mindfulness in the sense of establishment

(upaññhànaññhena sammà-sati).

381
(8) Right Concentration (sammà-samàdhi). At
39
that time the mind is not distracted in any way
and, in addition, its forces are concentrated in the
form of Faculties, Powers, Enlightenment-Factors,
the first seven Links of the Eightfold Path and the
twenty-nine mental states (dhammas).

This concentration of all the mental forces is called

non-distraction of mind and that is what is meant
here by Right Concentration. No matter whether the
meditator walks, stands or lies down, the state of
Right Concentration is always present, providing he
is experiencing rapture.

To sum up the eight Links of the Eightfold Path :

Seeing or understanding all the phenomena
(dhammas) correctly is called Sammà-Diññhi.

Implanting or cultivating the highest virtue is

called Samma-Saïkappa.

39. Right Concentration in the sense of non-distraction

(avikkhepaññhena sammà-samàdhi).

382
 Keeping to (restricting oneself to) only what is
right and proper to speak is called Sammà-Vàcà.

Originating or bringing about actions which

directly lead to progress is called Sammà-
Kammanta.

Purification of livelihood is called Sammà-âjiva.

Exerting energy in the right direction is called

Sammà-Vàyàma.

Establishing the mind on an object, so that it

has a strong foundation (for gaining
concentration) is called Sammà-Sati.

Non-distraction or an unwavering state of mind

is called Sammà-Samàdhi.

All these characteristics of the Eightfold Path are

present at the time when the meditator breathes in
and out experiencing rapture in the manner
explained above.

383
If we observe each Link of the Eightfold Path, we
shall see that the dhammas as grouped under the
names Faculties, Powers, etc. are all included in the
Path. The terms Mindfulness and Concentration, as
appearing in these categories, are identical in each
case. Energy is known under the name of Effort. The
Faculty or Power of Wisdom has assumed the new
designations, Right View plus Right Aspiration, and
these two also include Faith. Right Speech, Right
Action and Right Livelihood are (in essence) to be
included in the Faculty or Power of Energy. The
essence of the corresponding dhammas in all groups
is the same, they are enumerated in different groups
according to their several functions. Here the Five
Faculties are called the “Factors of the Path”
(Maggaïga) because each of them constitutes a way
which is unique in directly and quickly putting an
end to Suffering. Thus, we can say that any particu-
lar dhamma can perform various functions and it all
depends on us from which angle we view it. The
important point is whether or not all the desired
characteristics are induced at the time of practice.

Having dealt with the inducing of Faculties, Powers,

Enlightenment-Factors and the Eightfold Path, we

384
shall discuss the remaining twenty-nine kinds of
mental-objects, or mind-objects, one by one.

The Attainment of the twenty-nine

Mental-Objects

Inducing Dhammas. Other dhammas, besides the

Faculties, etc., also appear while experiencing
rapture, although only partially or temporarily. This
shows the practice of ànàpànasati at the fifth Stage
brings about many results. The meditator must
know how to discern the various effects — but this
discerning is of a theoretical nature. A man of
practice need not know and does not even want to
know that there are dozens of dhammas which
can be analysed from his practice. However, the art
of observing the different mental-objects (dhammas)
which arise within the mind is highly important and
useful both in the practice and in study in a wider
sense. The dhammas, therefore, will be discussed for
the sake of progress in the art of observing.

Firstly, the mind penetrates through impermanence,

etc., and the arising, manifesting and vanishing of the
feeling experienced when it induces mental objects.

385
The feeling (vedanà) is so clearly manifest that it
resembles a nimitta (sign) such as was manifested in
the earlier stages of the practice. The feeling, then, is
present as an object (àrammaõa) on the basis of
which different dhammas are gathered. So when the
mind is clearly experiencing feeling, it can see what
changes have taken place in the light of the goal of
Cessation of Suffering. The Scriptures list twenty-nine
angles from which the mind can view improvements.

(1) At that time five predominant dhammas

(mental objects), i.e., the Faculties are present as
40
head of all the dhammas. This is called the
Samodhàna, the bringing together of, the Indriyas or
Faculties.

(2) At that time there are dhammas of power

which the meditator can use to overcome, and
41
remain unwavering in the face of undesirable,

40. The Faculties in the sense of predominance

(adhipateyyaññhena indriyàni).

41. The Powers in the sense of non-wavering

(akampiyaññhena balàni).

386
negative forces. This is called the Samodhàna of Bala.
Samodhàna means the meditator can induce them.

(3) At that time there are dhammas which func-

tion as the Factors of Awakening or Enlightenment.
They are so called because each of them functions as
42
a means or outlet for emerging from the darkness
of defilements and the Cycle of Becoming (vatta-
Saüsàra), which is suffering. This is called the
Samodhàna of Bojjhaïga (Enlightenment-Factors).

(4) At that time there is a dhamma which serves

as the way out of suffering in the sense that it is the
43
cause of bringing about the Noble Path and the
light of wisdom. This is called the Samodhàna of the
Path (magga), that is, the Eightfold Path.

(5) At that time the establishment of mindful-

44
ness in the sense of recollection reaches the culmi-

42. The Enlightenment-Factors in the sense of an

outlet (niyyànaññhena bojjhaïgani).

43. The Path in the sense of cause (hetaññhena magga).

44. The Establishment of Mindfulness in the sense of

recollection (upaññhànaññhena satipaññhàna).

387
nating point and is then maintained continuously.
This is called the Samodhàna of Satipaññhàna, the
Establishment of Recollection.

(6) At that time there is putting forth of effort in

45
the sense of striving in all its implications, such
as courage, exertion, unwillingness to yield, resolu-
tion and firmness. This is the Samodhàna of
Sammappadhàna ( Right Effort ).

(7) At that time the Iddhipàdas, which refer to

the four dhammas, zeal, energy, will-power and
investigation, are present in the sense of an instru-
46
ment to bring about success . At this Stage these
four dhammas perform their function on a certain
level and are ready to perform their function further.
This is called the Samodhàna of Iddhipàda (the
Bases for Accomplishment).

45. Right Effort in the sense of striving

(padahanaññhena sammappadhàna).

46. The Bases for Accomplishment in the sense of

success (ijjhanaññhena iddhipàda).

388
(8) At that time the dhamma which is truth
manifests in the sense of reality or the ever present
47
state of being such (tathà): The meditator, while
experiencing feelings, sees the truth directly. This is
called the samodhàna of sacca (the Truth).

(9) At that time tranquillity is manifest in the

sense of non-distraction) in the face of provocations
and disturbances from mental hindrances
(nãvaraõa) or defilements. The state of mind is illus-
trated by the simile of a rock. A single piece of rock
which is thirty-two spans in the ground, and thirty-
two spans above the ground cannot be shaken by
wind and storm coming from the four directions.
This means that the mind at that time is firm to the
utmost without the least wavering. That is called the
48
samodhàna of samatha (Tranquillity).

47. Truth in the sense of “being such” (tathaññhena

sacca). (Here the term tatha or tathà includes both
that which is conditioned and the unconditioned.)

48. Tranquillity in the sense of non-distraction

(avikkhepaññhena samatha).

389
(10) At that time the meditator has clear insight
through his penetrative vision or eye of wisdom,
and light of wisdom (¤àõa-cakkhu, pa¤¤à-obhàsa).
49
whatever he contemplates, he sees its character-
istics as they really are. Especially, he sees that all
compound things (saïkhàra) are impermanent,
unsatisfactory and no-self and should not be
grasped. Eventually, this leads to weariness and
dispassion. This is called the samodhàna of
vipassanà (Insight).

(11) At that time tranquillity and insight are inte-

50
grated making one single nature. When they are
not separated they are at their most powerful. In
their integration they are termed as samatha-
vipassanà, tranquillity plus insight not being mutu-
ally exclusive. One should be clear here that the
three terms; samatha, vipassanà and samatha-
vipassanà, do not have the same meanings.

49. Insight in the sense of contemplation

(anupassanññhena vipassanà).

50. Tranquillity plus Insight in the sense of single

nature (ekarasaññhena samatha-vipassanà).

390
(12) At that time there are dhammas united in
pairs because of their joint functions such as Mind-
fulness and Clear Comprehension, Tranquillity and
Insight. It can be seen that some basic dhammas
are coupled with their immediate counterparts,
e.g., Mindfulness with Clear Comprehension, Moral
Shame with Moral Dread (hiri-ottappa), Forbearance
with Gentleness (khanti-soracca). When the practice
reaches its culmination the yoking of pairs likewise
reaches its culmination, whereas previously differ-
ent pairs could not perform their respective func-
tions to the utmost because the counterparts of
each pair were in excess of, and dominating, each
other. Now, at the time of insight there prevails
51
a state of non-excess of counterparts of respective
pairs. The pairs which are most clearly manifest are
Faith and Wisdom, Energy and Concentration,
Equanimity and One-pointedness. All this is called
the samodhàna of yuganaddha (yoking). As two
oxen are yoked together to cultivate a field, in the
same way dhamma pairs cultivate the mind.

51. “yoking” (dhammas in pairs) in the sense of non-

excess (of the counterparts of pairs)
(anativattanaññhena yuganaddha).

391
(13) At that time the meditator is established in
the Purity of Morality in the sense that, while
52
experiencing feelings, he has restraint, his virtue
(sãla) is undefiled. To explain, no matter whether one
takes sãla in the sense of restraint with regard to
53 54
the disciplinary code, restraint of the senses,
55
purity of livelihoods or morality with regard to the
56
four requisites or otherwise — in all its senses it is
found in the one who is just experiencing feeling.
This is called the samodhàna of sãla-visuddhi.

(14 ) At that time the meditator is established in

Purity of Mind, i.e., his mind is free from
hindrances ( nãvaraõa ) by the power of concentra-
tion or tranquillity. Purity of mind means that the

52. Purity of Morality in the sense of restraint

(saüvaraññhena sãla-visuddhi).

53. pàtimokkha-saüvara-sãla.

54. indriya-saüvara-sãla.

55. àjãvapàrisuddhi-sãla.

56. paccaya-sannissita-sãla.

392
 57
mind is not distracted or shaken by defilements
or hindrances. To put it in other terms, the mind is
not carried away by sense-objects ( forms, sounds,
etc.) under the influence of defilements. This is
called the Samodhàna of Citta-visuddhi ( Purity of
Mind ).

(15) At that time the meditator has Purity of View,

which includes Faith. View is said to be impure
because one holds that things are not governed by
the law of cause and effect, and views the imperma-
nent as permanent, the unsatisfactory as pleasant,
no-self as self and the impure as beautiful, some-
thing to be enjoyed or adhered to. All such miscon-
ceptions, amounting to impurity of view, are
otherwise known under such names as “wrong view”
(micchà-diññhi), “distorted views” (diññhi-vipallàsa)
and many others. In the fifth Stage — there are three
more concerning feeling — the meditator clearly sees
impermanence, unsatisfactoriness and no-self; he

57. Purity of the Mind in the sense of non-distraction

(avikkhepaññhena citta-vissuddhi).

393
 58
sees that different phenomena are conditioned and
themselves condition other things, since all things
are subject to the law of cause and effect; he does
not consider them as pleasant, gratifying or engag-
ing but becomes at first wearied of those phenom-
ena and then detached from them. It is in this
practical sense that View (diññhi) is said to be
straightened and purified, worthy to be called Right
View. This is called the Samodhàna of Diññhi-
visuddhi (Purity of View).

(Henceforth all items are directly concerned only

with the fruits of practice as such on a higher level.)

(16) At that time the mind is clean and pure. It is

not beclouded because it is free from the touch of
59
hindrances and defilements and is delivered from
its fetters. This state is called liberation of mind and
since it is actually present at the time it amounts to
Samodhàna of Vimokkha (Liberation).

58. Purity of View in the sense of seeing

(dassanaññhena diññhi-visuddhi).

59. Liberation in the sense of deliverance (muttaññhena

vimokkha).

394
(17) At that time the meditator had clear vision
60
which penetrates or pierces through the curtain or
cloud that hides the truth. The dark clouds of
ignorance and mists of error are dispelled and the
light of right understanding emerges instead. What
was previously dry, theoretical knowledge is now
transformed into knowledge based on practice.
Knowledge acquired through listening and reading
is transformed into realization; the meditator does
not have to believe in others, or even his own specu-
lations based on logical reasoning. This is called
Samodhàna of Vijjà (Clear Vision).

(18) The meditator gives up or relinquishes his

hold on things for which he previously harboured
attachment. He does not now have craving or any
wrong or distorted views about feeling; the mind has
61
given up the defilements or fetters of desire and
aversion. The attainment of this state of mind on the

60. Clear Vision in the sense of penetration

(pañivedhaññhena vijjà).

61. Emancipation in the sense of giving up

(pariccàgaññhena vimutti).

395
part of the meditator is called the Samodhàna of
Vimutti (Emancipation).

(19) The meditator sees how all different mental

states, especially feeling of rapture, fade away. For
this to be called ¤àõa (knowledge or insight), the
seeing of “fading” must be based on clear vision of
impermanence, unsatisfactoriness and no-self. All
conditioned things, revealing themselves to the
meditator as impermanent, etc., are all equally seen
as fading away. To put it another way, the meaning-
fulness of all things lies in the pleasant feelings
which are produced by them on different levels —
from the most ordinary to the most enchanting or
62
refined. When all feelings are cut-off or rejected
63
(through the meditator having no desire for them),
then all things are totally rejected, and this is the
purpose of seeing fading away of all conditioned
things. The definition of fading away is that all
things are clearly seen to arise and then cease be in

62. Knowledge of Fading-away in the sense of cutting

off (samucchedaññhena khaye-¤àõa).

63. cp. Anupassanà — Seventh Stage at p. 348.

396
endless alternation, dependent on causes and con-
ditions. As for fading away in the case of feeling
(rapture), it should be observed that at the time of
contemplating it, at one moment the feeling does not
seem to exist for the meditator and the next moment
he is absorbed, intoxicated and lost in that feeling,
and so on in endless alternation, depending on the
conditioning factors of that feeling. Thus, for the
meditator in this Stage, this ever-changing feeling is
seen to be illusory, as are all conditioned things.
This is called the Samodhàna of Khaye-¤àõa
(Knowledge of Fading-away)

(20) The meditator sees cessation, the non-arising

of all conditioned things (saïkhàra) in the sense
that, in reality, they have no true existence since
they are constantly changing. Through penetration
64
of their illusive nature, he has calmed down the
view: “they exist”. He has calmed down the habit of
identifying the mental states as his “self” — this
means he has no attachment for anything as “I” or

64. Knowledge of non-arising in the sense of calming

down (pañippassaññhena anuppade-¤àïa).

397
“mine”. This is called the Samodhàna of Anuppàde-
¤àïa (the Knowledge of Non-arising).

(21) There arises in the meditator the utmost zeal

(chanda) for attaining Dhamma or Nibbàna. Apart
from having the meaning of that zeal which is the
65
root-cause of all the dhammas involved in the
practice, chanda also includes other meanings such
as joy in the Dhamma (dhamma-nandi) and even
delight in the Dhamma (dhamma-ràga), etc. But in
essence, no matter what meaning zeal has, at that
time there is the utmost zeal in the Dhamma and
this is called the Samodhàna of Chanda.

(22) At that time there is the state of full attention

(manasikàra), i.e., the meditator truly brings to
mind the dhammas, this full attention (manasikàra)
66
serving as the soil (samuññhàna) for arousing the
dhammas. In other words, different dhammas are

65. Zeal in the sense of root-cause (målaññhena

chanda).

66. Attention in the sense of arousing

(samutthànaññhena manasikàra).

398
induced and carefully maintained until they
develop. This is called Samodhàna of Manasikàra.

(23) At that time there is the phenomenon which is

characterised as contact of the mind with dhammas
or conversely, contact of dhammas with the mind —
dhammas touch the mind (dhamma-samphassa). In
67
short, the term “contact” refers to the inducing of
various dhammas in the mind. This is the Samodhàna
of Phassa. (Contact).

(24) There is a state of mind which can be com-

pared to tasting the taste of dhamma or which is like
eating mental food. This is a kind of feeling (vedanà)
emerging from dhammas or which has dhammas as
its objects (àrammaõa). This feeling is the direct
result of the contact of dhammas with the mind,
which here have taken the form of meeting
68
together.

67. Contact in the sense of inducing

(samodhànaññhena phassa).

68. Feeling in the sense of meeting together

(samosaranaññhena vedanà).

399
(25) By the power of concentration, which is
inseparably wedded to wisdom, the state of steadi-
69
ness and stillness of mind ranks foremost. It should
be noted that concentration here does not mean
concentration as in other cases in which it is not so
distinct. Here is meant the inducing of the kind of
concentration which has its own special meaning
like “contact” and “feeling” in items 23 and 24.
The reason why concentration here has a special or
distinct meaning is that it has, unlike concentration
in general, actual dhammas as its object or there
is in it the true experience of the taste of dhammas.
This is called the Samodhàna of Samàdhi
(Concentration).

70
(26) At that time predominance of Mindfulness is
manifest. Mindfulness is comparable to a commander-
in-chief, who, sitting on his throne, performs his
duty of commanding; he alone controls all affairs.

69. Concentration in the sense of being foremost

(pamukhaññhena samàdhi).

70. Mindfulness (or recollection) in the sense of

predominance (adhipateyyaññheda sati).

400
Manifestation of Mindfulness (sati) in this spirit of
predominance is called the Samodhàna of Sati.

(27) Clear Comprehension makes a pair with

Mindfulness and thus the pair becomes even more
71
significant surpassing mere Mindfulness. This
point shows in another way the perfection in
performing the function of the dhammas which
bring about deliverance and means the state of
their being higher than mindfulness alone because
they are established more firmly without the possi-
bility of their going back or wavering. This is called
the Samodhàna of Sati-Sampaja¤¤a (Mindfulness-
plus-Clear Comprehension).

(28 ) There is the state of attainment of the

dhamma which is the ultimate essence of the Holy
Life (brahmacariya), the quintessence of all that is
essential. This refers to Emancipation (vimutti). The
Perfect One declared that His Doctrine and
Discipline ( dhamma-vinaya ) or the Holy Life that

71. Mindfulness-plus-Clear Comprehension in the

sense of surpassing (taduttaraññhena sati-
sampaja¤¤a).

401
He has proclaimed, has Emancipation as its
72
essence and not morality, concentration, wisdom
or Divine “Knowledge and Vision”, etc. (¤àõa-
dassana). He compared these things respectively to
outer dry bark, bark and sap-wood, all surrounding
73
the core of Emancipation. Therefore, the term
vimutti in this 28th Item implies reaching the very
heart of the holy life which is emancipation — while
the term Vimutti in Item 18 refers to emancipation
in the sense of the act or rather process of giving up
74
defilement. Thus, the same term vimutti is used in
both cases, but the implications are different. This
is the Samodhàna of Vimutti.

72. Emancipation in the sense of essence (sàraññhena

vimutti) — (cp. M. N. Suttas 29 and 30: gains-
honours-fame are compared to branches and
foliage; morality to outer dry bark; concentration to
bark; Knowledge and Vision to soft wood; and
emancipation to pith).

73. cp. M. N. 29, 30.

74. Vimutti in Item 18 connotes action, while in Item 28

it connotes fruit, or result, so to say. — author.

402
(29) At that time the mind is in the state of “diving
into” the Deathless, namely Nibbàna. Nibbàna signi-
fies cessation of suffering or elimination of all ills,
which may be only partial or complete but the mean-
75
ing remains the same: “diving into” the Deathless.
76
This is regarded as the end or culmination of the
successful practice of the Dhamma. This fact makes
it clear that the deathless state can be experienced
even in the early stages of the practice, such as this
fifth Stage of ànàpànasati. The reason is that the
taste which the mind experiences while contem-
plating feeling is the same as that of Nibbàna — with
the exception that at this Stage there is only a
glimpse of Nibbàna, not the full experience. This is
called the Samodhàna of Amatogadha Nibbàna (the
Deathless).

Now to summarize the whole topic of Samodhàna

(inducing the various dhammas): At the time the

75. Amata plus Ogadha equals diving into the

deathless.

76. Deathless Nibbàna in the sense of end

(pariyosànaññhena amato-gadha nibbàna).

403
meditator breathes in and out experiencing or con-
templating feeling as impermanent, unsatisfactory
and no-self, the mind attains to dhammas, i.e. the 29
different mental states as discussed above, or, in
other words, all these mental states can then be seen
manifested in the mind. This fact shows how interest-
ing it is to penetrate the feeling. One should train
oneself in it seriously, no matter how serious the
troubles one may have to overcome. Let all those who
are interested in practice pay attention to understand
feeling closely by means of a more subtle method. We
shall now consider this method separately giving it a
special treatment since it is an important point of the
present Stage of ànàpànasati. This method is a dis-
tinct and exhaustive method of contemplating feeling.

A Distinct and Exhaustive Method

of Contemplating Feeling

To contemplate feeling or watch it closely in different

ways throws light on feeling from different angles,
that is, the meditator knows what feeling (rapture)
is; what its characteristics are; when it arises, how it
is related to breathing; what it is object for, what

404
means are used to contemplate it; what truth
is seen in it; what results from seeing that truth.
However, the most important point of all is that the
meditator must understand how feeling is to be
contemplated so as to obtain the full results of
practice in the form of bringing together the twenty-
nine dhammas. Presently, we shall therefore con-
sider in detail the Distinct and Exhaustive Method
of Contemplating Feeling because this method is a
kind of Anupassanà (watching the feeling closely)
and leads to success in Samodhàna (bringing
together different dhammas). Generally speaking, to
see the truth of anything means to see that it is
impermanent, unsatisfactory and no-self or void
and that it is not worth becoming attached to it.

To see the truth of anything in detail we must

analyse it with regard to its Arising (uppàda), mani-
festation (upaññhàna) and Cessation (atthaïgama) so
as to know further (a) what it arises from (b) while
manifesting what characteristics are manifest and to
what purpose (c) how it ceases to be. We must take
into account all these three points. We should also in
the same manner consider things which are related
to the thing in question. In the case of feeling, there

405
are two things related to it: perception (sa¤¤à) and
thought (vitakka). We have therefore also to discuss
the arising, manifesting and ceasing of all three.

Feeling in relation to Sa¤¤à and Vitakka

First of all, we shall discuss the point how feeling

(vedanà) is related to sa¤¤à and vitakka. This rela-
tionship is something directly concerned with
psychology. When a feeling — whether pleasant or
unpleasant — arises one tends to perceive that feeling
as such, as an entity or as “my feeling”. This is called
the arising of sa¤¤à (perception) in connection with
feeling. When perception has thus arisen there arises
thinking about it whether good or bad as the case
may be. This is called vitakka, thought arising in
connection with that feeling and that perception.

Now consider that when there is the coming

together of all these three things in this way how
much more firm they will be: how difficult will be to
get rid of them if we are unaware of their combina-
tion into a group or to their collective resistance to
our practice of contemplation or our efforts to

406
destroy them. The best way is, therefore, that we
should weaken them; first they should be separated
as feeling, perception and thought to weaken their
power of hiding the truth from us and then consid-
ered individually.

(i) Noting Feeling

In the case of feeling, the first of the trio, we know

that when there is one-pointedness and non-
distraction of mind by means of breathing in and
out, rapture, which has here been referred to as a
feeling, is clearly manifest. When feeling is thus
manifest we should note its arising, momentary
manifesting, and ceasing in all their clarity.

(a) Concerning the arising of feeling, we should

think in terms of this question: With the arising of
what does feeling arise? Conditioned by what, there
is the arising of feeling? The answer is — with the
arising of, or conditioned by, ignorance, craving,
Kamma and sense-impression (phassa), there is the
arising of feeling.

407
Ignorance (avijjà) implies not knowing or knowing
wrongly. It is the foundation of all phenomena
which are coming into being without exception. We
can say ignorance is the very root of all conditioned
things (saïkhàra) whatsoever. In this way, we can
see that, in the first place, it is ignorance which
accounts for feeling. The next point to be considered
more closely is: It is because there is ignorance that
one is deluded as to the value and meaning of feel-
ing (vedanà) and tends to become attached to it — a
mere illusion — and grasps it as reality. This is what
is meant by the statement that with the arising of
ignorance there is the arising of feeling.

The statement that feeling arises from craving

(tanhà) refers to the mode of conditioning which is
77
closely connected with the preliminary measure.
That is, when one desires to experience any kind of
feeling, one searches or acts and the desired feeling is
induced. As a general rule, it is said “Conditioned by
feeling is craving.” This means once the feeling has

77. This means first there is craving to experience a

certain kind of feeling and then that feeling is
aroused.

408
 78
arisen, there arise various kinds of desires with
regard to it. For example, one has a desire to indulge
and maintain that feeling passionately, which, in its
turn, has the power to give rise to clinging (upadàna).
But here we are thinking on different lines, just the
opposite, that is, feeling is conditioned by craving.
One should understand this point clearly, otherwise
one may regard it as a contradiction.

As for the point that feeling, whether desirable or

undesirable, is induced by kamma (action), this
means that fruition (vipàka) of past kamma plays its
part in bringing about feeling.

Finally, the fact that feeling arises from sense

impression (phassa) points to a mental law, which
operates “under one’s nose” and is the most imme-
diate cause of the arising of feeling. Most of us know
that sense-impression or contact, which is the
coming together of the three things, namely, sense-
organ, sense-object and consciousness, does result
in giving rise to feeling.

78. This means there is already a certain kind of feeling

and afterward craving arises to maintain it.

409
If we consider the four causes of feeling altogether in
their inter-relationship, we can see clearly that feel-
ing results from their joint function — with ignor-
ance as a general basis, craving as motive force
giving direction, kamma, in its turn, coming in be-
tween as supporter and then sense-impression as
the immediate condition. When the meditator clearly
sees then of course “feeling arises manifestly” that
is, to him while breathing in and out, feelings are
clearly known as they arise.

(B) The meditator regards the temporary

appearance or manifestation ( upaññhàna ) of feel-
ings as impermanent, unsatisfactory and no-self.
This contemplation should be developed until it
bears fruit, that is, until the meditator knows
clearly and directly through the contemplation of
79
impermanence the Manifestation of Dissolution;
through the contemplation of unsatisfactoriness

79. Khayatupaññhàna (This term can be translated

literally in two ways: 1. Appearance or
Manifestation of Dissolution, 2. Appearance or
Manifestation as Dissolution.).

410
 80
the Manifestator of Fear; and through the contem-
81
plation of no-self the Manifestation of Voidness.

These three things, namely, dissolution, fear and

voidness cannot in the least be manifest in the mind
of a person who tries to understand impermanence,
etc. through the study of Scriptures. They are experi-
enced within the mind directly, and are not just dry
facts obtained from books. These experiences cannot
be manifest to the person who thinks in a
rationalistic manner on the level of philosophy or
logic — simply because they are beyond the scope of
reasoning — the range of reasoning just cannot reach
them. If a person is convinced of impermanence,
unsatisfactoriness and no-self merely through his
reasoning, that is not enough—we cannot say that
the appearance or manifestation — (upaññhàna) of
feeling is clear to him. In this way we can see that

80. Bhayatupaññhàna (1. Appearance or Manifestation

of fear, 2. Appearance or Manifestation as Fear.).

81. Su¤¤atupaññhàna (1. Appearance or Manifestation

of Voidness, 2. Appearance or Manifestation as
Voidness.).

411
these three things can be manifest only when a
person continues contemplating feelings in the
right way and thereby gains penetration into
impermanence, unsatisfactoriness and no-self — and
this penetration is based on the seeing of arising,
(momentary) manifestation and cessation of feeling.

The statement that the meditator clearly knows the

Manifestation of Dissolution signifies that the medita-
tor is seriously moved (saüvega) to see within himself
that all phenomena are dissolving, are ever changing
and flowing on indifferently and implacably.

This is not a knowledge of dissolution gained

through the intellect or reasoning, it is knowledge
gained through realization or actual experience of
the taste and perplexity of various things, especially
feeling.

As for fear, if is to be understood in the, same way as

dissolution above. But here, in the case of fear, it is
easier to see that fear as an actual feeling cannot
possibly be brought about by intellectual knowledge
or reasoning. It arises out of direct experience with
things concerned and not otherwise: everybody

412
knows that a tiger is a fearful animal and every one
can have reason to believe that a tiger is a terrifying
beast; yet one does not really have fear until one
come face to face with such an animal in an isolated
place. This is an illustration to show that fear of
unsatisfactoriness (dukkha) cannot possibly arise
through study or philosophical reasoning. It must
arise through practising dhamma, directly experi-
encing things with their property of unsatisfactori-
ness. To sum up: let a person through applying the
techniques of practice gradually “look” and “see” and
realize the nature of things as they really are, and
then he will know for himself authoritatively and
unmistakably that while contemplating feeling as
unsatisfactory, the Fear in Appearance or Manifesta-
tion is seen face to face.

As for the expression “Manifestation of Voidness”

which is seen through the contemplation of no-self,
it implies that the meditator sees different phenom-
ena as void or empty of all attributes which have
their origin either in convention or conception. All
conventionalism (sammuti) and conceptualisation
result from feeling which is dominated by ignorance,
craving, etc. This kind of feeling which is over-

413
powered by craving, etc. cannot in any way lead one
to have a “feeling” of voidness. Therefore this kind of
feeling merely tends to be a way of thinking in the
opposite to voidness — thinking in terms of a self-
abiding entity or entities in one form or the other on
this and that level — all of which has to do with false
notions of attributes and supposed substantiality in
one way or the other. People therefore think that
different things are not devoid of essence; on the
contrary they hold that all phenomena are substan-
tial, solid, something in themselves; valid, having
value or worth, more or less as they happen to think
of them in their ignorance. Normally people are com-
pletely blinded with ignorance and so naturally fail
to have a glimpse of voidness, but, whatever they
“feel” in their blindness they lay hold of as “some-
thing”, as substance. They do not feel they have
misconceived it. They feel certain that it is real, that
it is reality. For this reason, the entire knowledge
derived from the power of reasoning of a common,
worldling cannot lead him to voidness but, on the
contrary, leads him astray.

We have, therefore, to find out a method to gain

power and strength sufficient to counter the current

414
of attachment of the common worldling and thereby
penetrate through each and every thing as being void
of “self” or individuality. Here it should be
understood that voidness does not mean nihilism or
non-existence of material or mental phenomena — it
simply signifies that all material and mental
phenomena are void of “self” or “soul” and that there
is no such thing as subjectivity or objectivity applic-
able to them or any abiding entity somewhere
between or beyond those phenomena. There are
material and mental phenomena in a state of flux
without “soul” in reality, except “soul” or “souls”
which are “such stuff as dreams are made of”,
resulting from misconceptions based on ignorance,
etc., completely covering the voidness of “self”. When-
ever one is awakened to the illusiveness of “self” by
means of practising properly, Manifestation or
Appearance of Voidness becomes clear then and
there, and there no longer remains any sufferer or
suffering or anything dreadful, etc. Thus the question
of practice is over suddenly because of the realization
of the truth of voidness or su¤¤atà.

To sum up, while noting the Manifestation of Feeling

one must see it as impermanent to the extent that

415
there is Manifestation of Dissolution, as unsatis-
factory to the extent that there is Manifestation of
Fear, and as no-self to the extent that there is
Manifestation of Voidness.

(C) With regard to the cessation of feeling the

principle is: With the cessation of ignorance there is
the cessation of feeling; with the cessation of craving
there is the cessation of feeling, with the cessation of
kamma there is the cessation of feeling, with the
cessation of sense-impressions there is the cessation
of feeling. The explanation of all this follows the
pattern of item (A) but in reverse order. However, one
can consider both the items together, throwing light
on them from another angle: ignorance being the
general basis, it is through its arising or cessation
that the other three (craving, etc.) arise or cease
respectively. If ignorance is still present, craving,
kamma and sense-impression or contact must be
present as well because it is through ignorance that
different things are given value and are liked and
clung to, and, as a result, craving arises, kamma
becomes effective and sense-impression comes into
operation. If there is no ignorance, the trio and all

416
other things are rendered meaningless and power-
less. If there is ignorance, then the opposite happens.

To illustrate; if the mind is not dominated by

ignorance, even though there is contact between the
eye and form, or ear and sound, etc., the contact or
sense-impression (phassa) will be meaningless. Such
being the case, the kind of feeling which is responsible
for suffering cannot arise. In this way we can say that
it is because of the cessation of ignorance that there is
the cessation of sense-impression, and feeling also
ceases to be. Craving does not arise and infiltrate,
kamma is not involved, feeling ceases because they
(ignorance, etc.) cease, i.e., they do not come in and
get involved in conditioning it.

When the meditator sees directly the different

characteristics of feeling together with its conditions
of arising and ceasing, to him the feeling is manifest
in all its respects.

How feeling arises is clear to him, how it comes to be

is manifest, how it ceases to be is manifest — in each
case it is manifest clearly. When the feeling is thus
manifest to the meditator, he is said to be one con-

417
templating the feeling of rapture, all the time be
breathes in and out with mindfulness. While con-
templating or watching feeling closely in this way
various dhammas are brought together (samodhàna)
and become manifest and consequently the medita-
tor thrives continually in contemplation until he
gains power to get rid of defilements, which have
ignorance as their root, by gradually withering
them away. This is the Contemplation of Feeling,
(vedanànupassanà) in the full sense of the word.

(ii) Noting Perception

The noting or considering of perception follows the

same pattern as that of feeling in all respects, except
82
that in place of sense-impression, feeling is the
immediate condition of perception. Feeling is con-
ditioned by ignorance, craving, kamma and sense-
impression; perception arises from ignorance,
craving, kamma and feeling itself. Therefore, it
follows that perception ceases with the cessation of
ignorance, craving, kamma and feeling. Just take
note that feeling is substituted for sense-
impression — all other things being the same.

418
Contemplation of the “Manifestation of Perception”
means to contemplate and closely see its characteris-
tics of impermanence, unsatisfactoriness and no-self,
so much so that dissolution, fear and voidness respec-
tively become manifest — as in the case of the Appear-
ance or Manifestation of Feeling. The point to be
especially observed here by the meditator is to see
whether he is at that time experiencing “feeling” as
such, or “feeling in its transitional stage on the way to
becoming perception” or perception which is involved
in “feeling” through being secretly and inextricably
attached to it. All these things hitherto pointed out
must be seen clearly as they are, so that both feeling
and perception are clearly comprehended.

82. In the Pañisambhidà-magga the four conditions of

perception are identical with feeling. To say that
the immediate condition of perception is feeling or
sense-impression makes no difference, however,
the usage of feeling seems to be more logical and
comprehensive. Moreover, Ven. Buddhadàsa’s
observation is in line with the suttas. In the
Madhupiõóika-sutta (Majjhima Nikàya 18) it is
said “…yaü vedeti taü sa¤jànàti” — “that which he
feels he perceives”.

419
(iii) Noting Thought

Lastly the noting of thought (vitakka) is carried out

in all respects in the same way as the noting of
feeling and perception. The only difference is that
the last condition of the tetrad of arising and cessa-
tion is perception instead of sense-impression or
feeling: thus thought arises and ceases depending
on the arising and ceasing of ignorance, craving,
kamma and perception. In the case of thought,
perception is important because it is the direct or
immediate condition of inducing thought or thought
83
process. As we observed earlier, it is because one
tends to perceive things as self-abiding entities, as
“me” or “mine” that the process of thought or think-
ing is set going. As to how ignorance, craving and
kamma condition the arising and ceasing of
thought, this has the same significance as what
was said in the case of feeling and perception, so
that there is no need to restate it. Likewise, the
contemplating of the (momentary ) Appearance or
Manifestation of Thought has the same characteris-

83. cp. “…yaü sa¤jànàti taü vitakketi” — “that which

he perceives he thinks about”. ibid. (M.N. 18).

420
tic as contemplating Manifestation of Feeling or
Perception.

As pointed out in the beginning, one should not

forget that all three phenomena, feeling, perception
and thought, are inter-related, and that to see
perception one has to examine feeling, because per-
ception arises with feeling as its ground or in
relation to feeling. In the same way, to see thought
one has to examine feeling because thought
(vitakka) is something that arises in relation to feel-
ing, from feeling or in feeling. Perception bears upon
feeling and is involved in and with feeling. A thought
arises through or in connection with feeling. To
know this inter-relationship together with the
distinctive characteristics of the three phenomena,
as discussed above, is to contemplate feeling
exhaustively and entirely.

To recapitulate the whole theme: The first three

conditions (paccaya), namely, ignorance, craving
and kamma, are identical in the case of feeling,
perception and thought. But the fourth condition dif-
fers in each case — feeling, perception and thought
have respectively sense-impression, feeling and

421
perception as their conditions. The reason for this is
that sense-impression gives rise to feeling, feeling to
perception, and perception in its turn to thought.

In this way one should observe that there are two

kinds of conditions, the general ones and specific
ones for each of the three phenomena. The practice
is said to be accomplished if the meditator meditates
or contemplates in such a way that while noting
their conditions of arising and falling away he
clearly sees their fearfulness and voidness: Contem-
plating in this way is said to be the accomplishment
of practice because, at the time, the arising, mani-
festing and ceasing of feeling are clearly manifest in
the full sense as intended in this fifth Stage of
ànàpànasati, the guideline of which is “experiencing
rapture, I shall breathe out, thus he trains himself;
experiencing rapture, I shall breathe in, thus he
trains himself”.

Thus the Distinctive and Exhaustive Method of

Contemplating Feeling can be summarized as seeing
the conditional Arising, Manifestation and Cessation
of Feeling and the phenomena connected with feel-
ing, i.e., perception and thought.

422
 Chapter xiv
Stage vi

“The guideline of the second step of the second Tetrad

or the sixth Stage in the whole of ànàpànasati
practice is this:

“Experiencing bliss, I shall breathe out,”

thus he trains himself;

“Experiencing bliss, I shall breathe in,”

thus he trains himself.

The explanation of this Stage follows in all respects

the pattern of the explanation of the preceding Stage
— almost word for word. The only difference is that in
this Stage the meditator, instead of rapture, contem-
plates bliss which is akin to rapture. But since bliss
and rapture are both feelings, we can treat them
collectively as one. Therefore the explanation of con-
templation of bliss is in every way the same as that of
contemplation of rapture. The only thing to be taken
into consideration is the differences in the specifi-
cally individual characteristics of rapture and bliss.

423
 The Term “Bliss”

The Pali term for bliss is sukha, which refers to two

kinds of pleasant feelings, namely, bodily pleasant
84 85
feeling and mental pleasant feeling. Bodily bliss
has its root directly in body or material objects
(råpa-dhamma) and it is manifested in the body or
through the body for the most part. On the other
hand, mental bliss is more refined or subtle than
the former and, in the main, it has its root in the
mental object (nàma-dhamma or dhammàrammaõa)
and is manifested especially in or through mind.
Mental bliss also has a natural effect on the body,
inducing physical bliss as a by-product, but one
should contemplate the bliss for the most part as it
occurs in the mind.

86
Sukha or bliss as it is experienced during the
practice of ànàpànasati signifies happiness, which,
like rapture, is a factor of Jhàna. As such, bliss here
refers to happiness which is experienced in mind

84. Kàyika-sukha.

85. Cetasika-sukha.

424
only and which is to be contemplated as a kind of
feeling to carry out the practice of the sixth Stage in
the same way as the practice of the preceding Stage
dealt with rapture as an object.

The Method of Practice

To practise the present Stage the meditator should

go back and train himself in contemplating in the
fourth Stage in order to clearly note the different
Factors of Jhàna once again. When all Factors are
manifest clearly, he should then concentrate his
attention on sukha in order to carry out its contem-
plation which agrees in every way with the contem-
plation of rapture, explained in the fifth Stage. Here
the method of contemplation or practice will be ex-
plained briefly by answering the following questions:

86. The single term “sukha” is used both as a factor of

Jhàna and as an object of contemplation in the
sixth Stage, but to show the differences throughout
this translation the term happiness has been used
for the former and bliss for the latter.

425
 l. What is bliss; what are its characteristics?
2. When does bliss arise?
3. What does it result from? What practice to
use in order to induce it?
4. After the arising of bliss, how are knowledge
(¤àõa) and mindfulness (sati) induced?
5. In what way does the meditator contem-
plate bliss and what does he abandon or
give up thereby.
6. In which sense is the contemplating of bliss
Satipaññhàna-bhàvanà?
7. While there is gathering together
(Samodhàna) of different dhammas how
does he, the meditator, know the domain
and penetrate the Samattha?
8. What in detail are the groups of dhammas
which are gathered together?
9. Generally speaking, how many dhammas
are induced or gathered together in all?
10. What is the distinct and exhaustive method
of contemplating the arising, manifesting
and cessation of bliss?
The answers will give only the essential points of the
method so as to enable one to understand the whole
system of practice.

426
1. Bliss means mental bliss (cetasika-sukha);
its characteristic is coolness, which directly is the
basis for tranquillity (passaddhi) or concentration
(samàdhi).

2. Bliss as a feeling in connection with the

practice of an ànàpànasati can arise right from the
very beginning onward to the second Stage, third
Stage and develop at its height into full-fledged bliss
in the next three Stages: fourth, fifth and sixth (see
the details in the explanation of the preceding two
Stages, especially the fourth Stage, where it deals
with the Factors of Jhàna).

3. Bliss arises from applying the mind wisely in

any of the sixteen ways connected with breathing in
and out — beginning from knowing (pajànanà) that
the mind is one-pointed right up to realizing what
should be realized (sacchikàtabbaü sacchikaroto)
by the power of contemplating on breathing in and
out. (All the sixteen ways correspond to the sixteen
ways for the arising of rapture — see pp. 325–328.)

4. When bliss has thus arisen in any of these six-

teen ways it is experienced by the meditator by means

427
of in and out breathing. Mindfulness, besides func-
tioning as “mindfulness”, forms the basis for contem-
plation that leads to concentration and also comes to
function as Insight-Knowledge (anupassanà-¤àõa).
Bliss is manifest and serves as object (àrammaõa) of
contemplation. On the other hand, mindfulness is
manifest as a means of contemplating the object of
bliss. The meditator experiences bliss by means of
87
that mindfulness (leading to concentration) and
that knowledge (¤àõa leading to insight) (for details
see the explanation of the fifth Stage, p. 332).

5. The meditator contemplates bliss as imper-

manent, unsatisfactory and no-self, and, in doing
so, he abandons the perceptions of permanence,
pleasure and self respectively. He comes to be weary
(of bliss) and, in doing so, he abandons enjoying it;
he becomes dispassionate and abandons passion;
he puts an end to it and abandons arousing; he
renounces bliss and abandons clinging to it (see
details in the fifth Stage, pp. 342–348).

6. While the meditator is contemplating bliss as

impermanent, etc., that is called Satipaññhàna-bhàvanà
(development of mindfulness), (i) in the sense of

428
non-excess of the mental states arisen through con-
templation; (ii) in the sense of making faculties, etc.
function jointly for the same end through the power
of contemplation by means of mindfulness; (iii) in
the sense that he is able to give rise to energy which

87. Because of the following fact, practice of

ànàpànasati involves both concentration and
wisdom: mindfulness serves as a means for
contemplating the object in two ways. Firstly,
through it an object is contemplated as an “object”
or sign (nimitta) with the result that one-
pointedness or concentration is gained. Secondly,
an object is concentrated on by way of penetrating
its characteristics of impermanence, etc. with the
result that Insight is gained. In the former case,
mindfulness is referred to as mindfulness but to
the latter case it is referred to as knowledge (¤àõa).
These two ways of contemplating an object,
however, go together throughout the practice of
ànàpànasati and especially in Stages 5–16. This is
why the expression “by means of that mindfulness
and that knowledge that rapture (here, bliss or as
the case may be) is experienced” is used in the
Scriptures (Pañisambhidà-magga).

429
is in conformity with different mental states, includ-
ing Faculties; (iv) in the sense that he practises
intensively over and over again. Thus it is in this
fourfold sense that the contemplation of bliss, in the
true sense of the word, amounts to bhàvanà, devel-
opment (see Stage v, pp. 350–357 for further details).

7. Development (bhàvanà) in its fourfold sense

being in full swing, different mental states, such as
Faculties and the like, are induced and gathered
together. With the very rising or manifestation of
those mental states the meditator knows their
domain (gocara) or object (àrammaõa) and pene-
trates their samattha (benefit of calm) resulting
from the gathering together of those mental objects
(as explained in Stage v, pp. 362–366).

8. The meditator induces four groups of

dhammas, namely, the Five Faculties, the Five
Powers, the Seven Factors of Enlightenment and the
Eight Links of the Path. Each of these groups has its
own significance. Each constituent of the four
groups has its own specific function in conformity
with the whole practice (see Stage v, pp. 359–384).

430
9. Generally speaking, twenty-nine kinds of
dhammas or states become manifest by way of
gathering together — right from the Faculties up to
Nibbàna, the Deathless (see Stage v, pp. 385–404).

10. The distinct and exhaustive method of

contemplating bliss means to note the arising,
manifesting or appearance and ceasing of bliss
together with perception and thought which arise in
succession to bliss. In case of arising the meditator
notes the condition for arising and ceasing of each of
the trio. With regard to appearance, he contem-
plates and closely sees each of the trio (bliss,
perception and thought) as impermanent, unsatis-
factory and no-self, so much so that dissolution,
fear and voidness respectively become manifest (see
Stage v, pp. 410–415).

To sum up, the practice of the sixth Stage of

ànàpànasati corresponds to the fifth Stage in all
respects, the only difference being that in the former
the object of contemplation is the feeling of bliss,
while in the latter it is the feeling of rapture. The
contemplation of bliss has been dealt with separately
because bliss is a basis of clinging far stronger than

431
rapture. For this reason, the result of contemplating
bliss is naturally higher than that of contemplating
rapture, and, moreover, feeling is thus experienced
in its entirety.

Stage vii
The guideline for practising the seventh Stage of
ànàpànasati is in the Master’s own words:

“Experiencing the mental-formation,

I shall breathe out,” thus he trains himself;

“Experiencing the mental-formation,

I shall breathe in,” thus he trains himself.

Now the points to be examined are: “What is the

mental-formation (citta-saïkhàra)? When, and to
whom, does it manifest? In what way is it
experienced?”

Here the mental-formation is perception and feeling,

which fall into the category of phenomena bound to
the mind (cetasika-dhammà). Perception and feeling
are called the mental-formation because they
fabricate or condition (saïkharonti) the mind. In the

432
two preceding Stages the trio of feeling, perception
and thought was dealt with, but in the present
Stage only feeling and perception are dealt with by
name, and “thought” as such has been left out. The
reason is that in the present case thought (vitakka)
is included in mind (citta) itself and does not
function as a conditioning factor thereof.

To make the above point more clear: as we

observed, feeling is the specific and immediate
condition for perception, and perception in its turn
is the specific and immediate condition for thought.
It follows that thought or thinking, or mind as
referred to here, has both feeling and perception as
its conditions.

As mentioned earlier (Stage vi, p. 406) with the

arising of a feeling there arises perception (sa¤¤à).
Sa¤¤à has two phases: firstly it is a coming to aware-
88
ness which involves both recognition and noting
the feeling as to what kind of feeling it is. Secondly,
after being aware, it is to perceive or misconceive the
feeling as an entity, “self” or as “mine” and “me” with
the sense of attachment. Perception, in its first
phase, refers to perception in the five aggregates

433
(pa¤cakkhandhà) and arises automatically and natu-
rally each time any of the senses comes into contact
with its corresponding object, that is, it does not
involve volition (cetanà) as yet, so it is neither whole-
some (kusala) nor unwholesome (akusala). Con-
versely, perception in the second phase is positively a
form of defilement (kilesa); it is unwholesome be-
cause it is rooted in delusion (moha); being rooted in
delusion (moha), it causes one to perform any kind of
action, especially mental action (mano-kamma),
which means to cherish a thought volitionally to act
in some way. With the appearance of thinking, men-
tal action is done. The very act of performing the
mental action presupposes that the mind has been
conditioned through perception and feeling to act
that way, whether or not any bodily action (kàya-
kamma) or verbal action (vacã-kamma) is performed.

88. It is interesting to note that in Thai, sa¤¤à, like

many other Pali terms is translated by using a
compound verb. Literally translated, in English the
Thai version of the Pali term sa¤¤à would be
“remembering, marking and knowing” — all that
will stand for sa¤¤à for the Thai. This use of
compound verbs is a peculiarity of Thai.

434
It is with action in relation to the mental action that
perception and feeling are called “conditions for the
mind”, because if there is neither perception nor
feeling no thinking or thought can be conceived.

It should be noted here that perception and feeling

in the past can also condition the mind in the same
way as do perception and feeling in the present at a
given moment. All of them are called immediate
conditions or root causes for arousing the mind.
There are also indirect causes or conditions in the
background. By them are meant various forms of
perception which serve as supplements in different
ways or forms. They are instinctive in nature.

They go under such names as perception of perma-

nence (nicca-sa¤¤à), perception of pleasure.
(sukha-sa¤¤à), perception of beauty (subha-sa¤¤à)
and the like. These forms of perception are supple-
mentary to, and become blended with, perception of
89 90 91 92 93
form, of sound, of smell, of taste, etc.,

89. råpa-sa¤¤à.

90. sadda-sa¤¤à.

435
which is to perceive or conceive form, etc. as entities
as “him”, “me”, “his”, “mine”. When the, two kinds of
perception (perception of permanence. etc. on the
one hand and perception of form, etc. on the other)
interact on each other, different ways of thinking or
thought come into being. All this shows that all
kinds of perception are conditions for the mind
(citta-saïkhàra).

Now, a point especially worth noticing is that in the

present Stage of ànàpànasati perception is placed
before feeling. Generally speaking, or in all other
cases, feeling is always put before perception; see,
for instance, the trio of feeling, perception and
thought, as dealt with in the fifth Stage.

The fact that, in the present Stage, perception is

before feeling shows that it is the perception itself
that is the ultimate condition of mind. If a feeling is
free from, or does not involve, perception, i.e., if a

91. gandha-sa¤¤à.

92. rasa-sa¤¤à.

93. (i.e. phoññhabba-sa¤¤à and dhamma-sa¤¤à).

436
feeling does not give rise to perception, the feeling
alone cannot condition the mind, as in the case of
94
the feeling of an Arahant.

To sum up, it is only feeling which is connected with

perception, or perception which is connected with
feeling that can function as a condition for mind. If
there is no feeling then perception cannot take
place. Hence there is nothing to condition the mind;
the same holds true for feeling. The feeling arises
but if it does not condition perception, it follows
feeling does not condition the mind; on the other
hand, if feeling conditions or becomes the condition
for the arising of perception, then it does condition
the mind. This is the way perception and feeling
function in their capacity as the mental-formation
(citta-saïkhàra).

In the present Stage feeling is contemplated as

being a condition for mind as opposed to the two

94. He does feel but, his “mind being gone to the

unconditioned state” (visaïkhara-gataü cittaü),
creates no more volition, mental action or
otherwise.

437
preceding stages in which feeling was contem-
plated as such. In the fifth Stage feeling was
contemplated in the form of rapture. In the
seventh Stage feeling is thoroughly contemplated,
or closely watched with respect to its function of at
first conditioning perception and thereby finally
conditioning the mind. One should clearly under-
stand this difference of contemplation of feeling on
different levels, otherwise one is apt to be confused
because names are very much alike ( such as
rapture, bliss, etc.) and the explanation of each
Stage is based on common principles following a
certain pattern.

We now come to consider the next point; When and to

whom does the mental-formation become manifest?

One should clearly observe and grasp the important

principle that underlies the whole practice of ànàpà-
nasati that the objects to be contemplated in each
Stage must be present and manifest to the medita-
tor right from the very beginning up to the stage
that he is at present undertaking. As for feeling
(which is the object to be contemplated in the

438
present Stage or Tetrad), we can say that it has
apparently been present all the time, right from the
first Stage dealing with contemplating the long in-
and out-breaths as such up to the present. But
when practising the first Stage the meditator
gathers his attention and focuses it on the in- and
out-breathing as such, rather than contemplating
the feeling, which in its initial stage of development
is in fact arising at that time as a result of the very
act of contemplation: even though the feeling
(whether rapture or bliss) in the first Stage is in its
developing state, and as such very faint or
insignificant — yet it is feeling after all. After the
meditator has gone through all the stages contem-
plating “in- and out-breaths”, etc., from the first
Stage onwards and has reached this present
seventh Stage, he is advised to go back and start
contemplating again from the first Stage onwards.
But this time, instead of contemplating the breath
as such, he is to contemplate the feeling in order to
know what the feeling is like in each Stage — from
the first Stage to the second, third, fourth and fifth.
While contemplating like this he observes that the
feeling which is bliss has been developing all the
time and is developed fully in the fourth Stage.

439
With the feeling fully developed in the fourth Stage,
the meditator comes to contemplate it all the more
intensely in different ways as described in the
following two Stages, i.e., the fifth and sixth. When
he comes to the seventh Stage he contemplates the
feeling as basis for conditioning the mind or as
Màra, the Tempter, the Evil One, who deludes one
into having subtle but strong attachment for the
95
Cycle of Becoming (vañña-saüsàra).

Having learnt that feeling is actually present in all

the stages, let one make no mistake that it is advis-
able to contemplate feeling in each and every stage.
Let it be clear that what has been said above is just
to point out that, although feeling is present in each
stage, the meditator contemplates differently in each
stage. He begins to contemplate long breathing and
then gradually contemplates short breathing, the
whole body; he calms the breathing, and contem-

95. Cycle of Becoming here refers to desire for

experiencing pleasant feelings again and again and
being attached to their taste and thus “becoming”
involved in the cyclic arising of the vicious circle of
desire, feeling and taste, and so on.

440
plates the specific feeling of rapture arisen thereby
and then bliss as feeling and finally he contemplates
feeling as a condition for mind.

When the meditator comes to a stage of practice

which deals with training of contemplating feeling as
impermanent, unsatisfactory and no-self, he has to
go back and start anew the practice from the first
Stage and gradually observe feeling in all the follow-
ing stages up to the stage in which he is training at
present (this may be any of the four steps of the sec-
ond Tetrad). He is to practice in this way so as to see
clearly that feeling is impermanent, unsatisfactory
and no-self, not only in the first, second and third
Stage but I also in the fourth Stage in which the feel-
ing, no matter how lofty and perfect it is, is still im-
permanent, unsatisfactory and no-self. As he goes on
contemplating feeling as impermanent, etc., he comes
to be successively more moved (saüvega) in propor-
tion as the feeling becomes more refined and delicate.

When he reaches the fifth and sixth Stages and is

wholly bathed in the feeling which is pleasurable at
its height, the hard facts of impermanence, unsatis-
factoriness and no-self become most clear, that is,

441
incomparably more clear than in the previous steps
of contemplating long breathing, etc. Therefore, in
answer to the question “when and to whom does the
mental-formation, that is perception and feeling,
manifest?”, we may say that they arise and become
manifest to the practitioner at the time when he
trains himself through all the stages while breathing
in and out — beginning from the first Stage up to the
present seventh Stage. In the first Stage he sees
pleasant feeling which is still faint and then after
having passed through the third Stage he comes to
feeling which is highly developed to the extent that it
is accompanied by one-pointedness or concen-
tration of mind (hence firm and steady in the form of
happiness. or joy as one of the Factors of Jhàna,
especially the third Jhàna in which it is full-fledged
and most clearly manifest. The more the feeling
becomes manifest, the clearer it becomes that it is
impermanent, unsatisfactory and no-self. Only
when the three characteristics become clear can the
feeling be said to be seen in the true sense of the
word.

To sum up, whether in its general meaning or as the

mental-formation (citta-saïkhàra) feeling can become

442
manifest to the meditator in all stages from the first
up to the seventh and even at the time when the
three general characteristics of impermanence, etc.
are seen.

Henceforth, we shall consider in what way per-

ception and feeling as the mental-formation are
experienced.

The guideline, “experiencing the mental-formation”

follows the way of practice as in the case of experi-
encing rapture and bliss as dealt with in the preced-
ing two stages. We can say that the way of practice
is almost the same; that is, both feeling and percep-
tion are manifest to the meditator as the mental-
formation when he applies his mind by means of
breathing in and out in sixteen ways, that is, by way
of knowing, contemplating, perceiving, clearly see-
ing, reflecting, deciding mentally, resolving with
faith, exerting energy, establishing mindfulness,
concentrating the mind, knowing clearly through
wisdom, knowing thoroughly through the highest
knowledge, fully understanding, abandoning what
should be abandoned, developing what should be
developed, realizing what should be realized. By

443
means of breathing in and out he experiences clearly
within himself that the feeling apparently joined
with perception conditions the mind. It should be
noted here that in each phase of applying the mind
in sixteen ways feeling is manifest in its function of
conditioning the mind — it is the same as in the fifth
and sixth Stages.

To sum up, while breathing in and out in whatever

stage and in whatever ways, the meditator all the
time experiences feeling in its capacity as a con-
dition of mind. As for the characteristics of feeling
they have already been mentioned in the fifth Stage.

The next points to be considered are: how mindfulness

(sati) and knowledge (¤àõa) arise, each performing
96
its function at its height. In what sense the con-
templating of feeling is termed Vedanànupassanà-
97
satipaññhàna-bhàvanà; how different groups of
98
dhammas such as Faculties, etc., in particular,

96. see p. 332.

97. see p. 335.

98. see p. 359.

444
 99
and twenty-nine dhammas in general are gathered
together; how the meditator knows the domain
(gocara) and penetrates the benefit of calm
(samattha) of those dhammas (see pp. 362–365). All
those points were discussed in the last part of the
fifth Stage.

Thus the whole theme of the seventh Stage is

exactly the same as explained in the fifth and sixth
Stages in the method of practice. The only point
which differs is, of course, that in the present Stage
the meditator, instead of merely contemplating what
or how the feeling is, contemplates how feeling
together with perception conditions the mind.

Stage viii
The guideline for practising the eighth Stage is:

“Calming the mental-formation, I shall

breathe out,” thus he trains himself;

99. see p. 385.

445
 “Calming the mental-formation, I shall
breathe in;” thus he trains himself.

The thing to be considered is the way of “calming the

mental-formation”, for the rest in this Stage is the
same as explained in other Stages (especially the
three preceding Stages).

Calming the mental-formation (citta-saïkhàra) is

connected with calming the bodily-formation (kàya-
saïkhàra) which means breathing. It is therefore
advisable that the meditator wisely calm his breath-
ing in order to calm perception and feeling, the twin
conditions of mind. He should resort to the calming
of breathing if he is overwhelmed by the force of per-
ception and feeling and is thereby lost in any kind of
thinking (vitakka), even if it be wholesome (kusala).
As the coarse breathing is gradually calmed down
so is the force of perception and feeling calmed
down in proportion, and. consequently the thinking
of thought calms down also. Such is in general the
basic skilful meant (upàya) for calming the mental-
formation.

446
Further hints on the method of practice: let the
meditator note, and focus his attention on, the
intensity of the perception and feeling taking the in-
tensity itself as the object or sign (nimitta) of his
contemplation. He should clearly note in the begin-
ning how intensive perception and feeling really are
and how, afterwards, they tend to become succes-
sively more calm or feeble as he gradually controls
his breathing, rendering it successively more subtle
and delicate.

Let it be clear that, as a rule, along with the control-

ling of the breathing, the perception and feeling are
are controlled automatically. If one can control the
breathing (making it gradually more calm) one
naturally is able to weaken the intensity or force of
perception and feeling. It should be remembered,
however, that in this Stage the meditator does not
contemplate the breathing, which is now being
gradually calmed down, as the object, instead, he
takes as the object of contemplation the very
perception and feeling, which are gradually being
calmed through the calming of the breathing. Thus
the meditator trains himself in calming of the
mental-formation.

447
The important principle is: the finer the breathing,
the calmer are perception and feeling and, as a
result, the more calm and non-distracted the mind
becomes. On the principle that the mind reaches
non-distraction because perception and feeling are
calmed down — or on the principle that the mind
reaches non-distraction because perception and
feeling are contemplated as the object — we can say
the meditator takes as object the feeling itself, which
is the immediate mental condition (citta-saïkhàra)
and which is now calming down gradually. Thus the
breathing in and out is present quite clearly; mind-
fulness is fully established on the feeling which is
slowly calming down with the calming of the breath-
ing; and, as a result of all this, the mind is fully
concentrated or one-pointed and collected.

In this way mindfulness and concentration are

perfected through the contemplation of the mental
conditions of perception and feeling.

As for insight-knowledge (anupassanà or ¤àõa) in

connection with this Stage of ànàpànasati, the
meditator sees the feeling which is calming down as
being the mental formation which is impermanent,

448
unsatisfactory and no-self. In doing so, he eventu-
ally abandons the perceptions (sa¤¤à) of perma-
nence, pleasure and self or soul respectively. This is
both insight knowledge (anupassanà) and calming
down the perception that feeling is permanent, etc.
In this way, knowledge (¤àõa) and calming of the
mental formation (citta-saïkhàra) go together. As a
result, the meditator becomes wearied and dispas-
sionate of feeling, thereby causing cessation, he
renounces feeling; being dispassionate he abandons
greed for feeling; while causing cessation he aban-
dons arousing and while renouncing, he abandons
clinging (to feeling). All this process takes place in
exactly the same manner as we observed in detail
while discussing the fifth Stage and it is in this
sense that the development of the contemplation of
feeling is called Vedanànupassanà-satipaññhàna-
100
bhàvanà in the true and full sense of the term
bhàvanà (development). And since the development
is at height there is the gathering together
(samodhàna) of different dhammas, beginning from

100. The Development of the Establishment of

Mindfulness Consisting in Contemplation of the
Feelings — see pp. 332–335 for details.

449
the Five Faculties and culminating in Nibbàna, the
Deathless (amatogadha Nibbàna) and all this, as
well, takes place as dealt with in the fifth Stage.

The term “calming” has the meaning of cooling down

by degrees until finally the state of perfect calm
emerges. This refers to the fact that, in the begin-
ning, feeling becomes successively weaker and more
powerless until it ceases to be manifest, as a result
it conditions the mind less and less until eventually
there is no conditioning of the mind at all. This is
called “calming the mental-formation”. This way of
gradual calming down can be brought about
because perception and feeling are controlled
through controlling the breathing. In the beginning,
with the aid of mindfulness perception and feeling
are gradually calmed down; then by means of
concentration they are made calm and disappear;
and finally by the force of contemplation or insight
101
(anupassanà or ¤àõa) their power of conditioning

101. This refers to all seven stages, of Anupassanà —

beginning from contemplating the citta-saïkàra
as impermanent, etc. up to renunciation — for
details see pp. 335–347.

450
is neutralised, invalidated. All the time the medita-
tor is developing contemplation during this Stage,
the kind of perception and feeling that works as the
mental-formation does not exist.

To sum up, mindfulness, concentration and contem-

plation (anupassanà) which here constitute develop-
ment (bhàvanà) are developed by means of breathing
in and out, and they control the breathing in such a
way that perception and feeling are controlled.

Thus the development resulting in controlling percep-

tion and feeling is called ànàpànasati (mindfulness of
breathing) because it is carried out by means of, or is
connected with, breathing in and out, as are all the
preceding stages. Again, this development is called
Vedanànupassanà-satipaññhàna-bhàvanà because it is
concerned with the establishment of mindfulness by
way of contemplating feeling. As this development has
to do with each in- and out-breathing, so it is called
both ànàpànasati as well as Satipaññhàna-bhàvanà.

This is the explanation of the eighth Stage, and

concludes the second Tetrad dealing with feelings as
the object throughout the four steps of this Tetrad.

451
Final remarks: In the second Tetrad one is advised
to observe that there are eight kinds of knowledge
102
(¤àõa) concerning contemplation and eight kinds
103
of establishment of mindfulness. This means that
the meditator:
(1) While experiencing rapture
(i) breathes in mindfully.
(2) While experiencing rapture
(ii) breathes out mindfully.
(3) While experiencing bliss
(iii) breathes in mindfully.
(4) While experiencing bliss
(iv) breathes out mindfully,
(5) While experiencing the mental-formation
(v) breathes in mindfully.
(6) While experiencing the mental-formation
(vi) breathes out mindfully.
(7) While calming the mental-formation
(vii) breathes in mindfully.
(8) While calming the mental-formation
104
(viii) breathes out mindfully.

102. Aññha anupassane ¤àõàni.

103. Aññha upaññhànànussatiyo.

104. cp. the four bases and eight modes, see p. 325.

452
Only when the meditator is in this way endowed
with these eight kinds of knowledge of contempla-
tion (1–8) through the eight kinds of Establishment
of Mindfulness (i–viii) is the practice of the second
Tetrad perfected.

453
 Chapter xv
The Third Tetr ad

(from contemplating the characteristics of mind

up to liberating it from things born with it)

Stage ix Experiencing the mind while breathing

in-and-out
Stage x Gladdening the mind while breathing
in-and-out
Stage xi Concentrating the mind while breathing
in-and-out
Stage xii Liberating the mind while breathing
in-and-out

As is clear from the above account the present

Tetrad deals with mind as opposed to “breathing” in
the first Tetrad and “feeling” in the second.

Stage ix
The guideline for practising the ninth Stage of
ànàpànasati is this:

454
 “Experiencing the mind, I shall breathe out,”
thus he trains himself;

“Experiencing the mind, I shall breathe in,”

thus he trains himself.

The essential points which should be discussed are,

these: 1. He trains himself. 2. Experiencing the
mind 3. Knowledge (¤àõa) and mindfulness (sati)
together with other dhammas which are developed
by virtue of practice. The explanation is as follows:

The point “he trains himself” has the same mean-

105
ings as all the other stages from the third Stage
onwards: Generally speaking, while the meditator is
practising any of the stages of practice, no wrong
action takes place whether in body or in speech and
he is well restrained in the way of virtue or morality
(sãla) — thus he is established in the Higher Training
of Morality (adhi-sãla-sikkhà). At that time his mind
is not distracted-thus be is established in the Higher

105. cp. explanation in the third Stage; pp. 120–123;

also in the eleventh Stage, pp. 478–495.

455
 106
Training of Concentration (adhi-citta-sikkhà).
When he contemplates the object, be it breathing,
feeling or the mind, as the case may be, he sees it as
impermanent, etc., thus he is established in the
Higher Training of Wisdom (adhi-pa¤¤à-sikkhà).
Such being the case, we can say that while training
himself in any stage, the meditator is training him-
self in the Threefold Training (tisikkhà) in the full
sense of the term.

It should be noted here that it does not matter by

means of what object and in what Stage the medita-
tor trains himself, for in each case he fully trains
himself by way of the Threefold Training. The
expression “thus he trains himself”. as it also
occurs in the rest of the Stages has the same mean-
ing in terms of the Threefold Training.

As regards the second point of “experiencing the

mind”, we have here to consider the “experiencing”
and “the mind” separately.

106. Adhi-citta-sikkhà lit. means ‘training in higher

mind; i.e., concentrated mind’.

456
“Experiencing” has the same meaning as explained
in the preceding stages. In summary, to experience
anything implies to give rise to that thing and
contemplate it as an object, thereby thoroughly
knowing what it is and what characteristics it has,
with the result that the meditator is wearied, dis-
passionate and finally renounces it, all the time
breathing in and out. Presently, all this process of
“experiencing” by way of giving rise to and finally
renouncing applies to the mind, which will be
explained in the following:

The mind is known by various names: intellect

107 108
(mano), intellection (manasaü), heart

107. Mano represents the intellectual functioning of

consciousness, while vi¤¤àõa represents the field
of sense and sense reaction and, citta the
subjective aspect of consciousness — the
rendering with “mind” covers most of the
connotations; sometimes it may by translated
“thought” — PTS Dictionary.

108. “The position of manasa among the 6 àyatanas (or

indriyas) is one of control over the other five (pure
and simple senses) — PTS Dictionary.

457
(hadayaü), lucidity (paõóaraü), mind-base
(manàyatanaü), mind-faculty (manindriyaü),
109
consciousness (vi¤¤àõaü), consciousness-
aggregate, (vi¤¤ànakkhaõdho), mind-consciousness-
110
element ( mano-vi¤¤àõa-dhàtu ) — all these terms
refer to, or can be used in place of, citta, the mind.

Even though the term “heart” (hadayaü) is included

in the list, it should be taken to represent the mind
and not the physical organ of that name, as it is
ordinarily understood. One should therefore know
the meaning of all these terms and take them as
different shades of meaning of the term mind or
citta.

109. To translate lit. the Thai version of vi¤¤àõa: the

phenomenon of knowing specifically
(vi¤¤àõa=cognition — PTS Dictionary).

110. Mano-vi¤¤àõa-dhàtu (element of representative

intellection, mind cognition, the sixth of the
vi¤¤àõa-dhàtus or series of cognitional elements
corresponding to and based on the twelve simple
dhàtus, which are the external and internal
sense-relations (àyatanàni) — PTS Dictionary.

458
Where can the mind be experienced? Those who
practise ànàpànasati know well that the mind can
be experienced in each and every stage of ànàpàna-
sati. Therefore the meditator who has reached the
present ninth Stage should note the state of the
mind while practising each of the preceding eight
stages. He has to begin anew from the very first
Stage and successively proceed to the eighth Stage,
noting in each the state of the mind. He will then see
clearly how the state of the mind is while:

(1) Contemplating long breathing

(2) Contemplating short breathing
(3) Experiencing the whole body
(4) Calming the bodily-formation
(5) Experiencing rapture
(6) Experiencing bliss
(7) Experiencing the mental-formation
(8) Calming the mental-formation

Thus while noting the differences in states of mind

in all corresponding stages, he comes to pierce
through the mind as impermanent, unsatisfactory
and no-self. Having gained the penetration of imper-
manence, etc., he rids himself of the perception of
the mind as permanent, pleasurable and as a self or

459
entity, with the result that he becomes wearied and
has no passion for the mind; he reaches “cessation
111
of the mind” and finally renounces it. All this
gradual practice is made possible by contemplating
in a successively more subtle manner by means of
the sixteen ways.

At this point, to summarize the sixteen ways, we can

say that citta, in each stage, becomes manifest to
the meditator when he contemplates by means of
breathing in and out in sixteen ways, that is, by
experiencing the mind in sixteen ways, namely, by
way of knowing, contemplating, perceiving, clearly
seeing, reflecting, deciding mentally, resolving with
faith, exerting energy, establishing mindfulness,
concentrating the mind, knowing clearly through
wisdom, knowing thoroughly through the highest
knowledge (abhi¤¤àya abhijànato), fully under-
standing, abandoning what should be abandoned,
developing what should be developed and finally
realizing what should be realized.

111. In the Thai version it is “the element of knowing

specifically through the mind (as against the
sense organs of eye, etc.).

460
As the meditator practises in this manner with his
mind one-pointed and not distracted in each phase
of breathing in and out, the mind as a whole is
clearly manifest to him as something compound,
created (saïkhata) and therefore impermanent,
unsatisfactory, no-self, etc. This is the explanation
of “experiencing the mind”.

Apart from the above explanation, we find in some

places in the Scriptures other ways of looking at
the characteristics of the mind ( e.g., see Mahà-
satipaññhàna-Sutta, Digha Nikàya ). We can in
addition take them into account as principles with
which to understand the mind.

They are to see whether:

(1) The mind is greedy or not greedy

(2) Hateful or not hateful
(3) Deluded or not deluded
(4) Contracted or scattered
(5) Developed or under-developed
(6) Surpassable or unsurpassable
(7) Concentrated or unconcentrated
(8) Liberated or unliberated

461
However all this shows that, no matter in what state
the mind is, it has the general characteristics of
impermanence, etc. From whatever angle a state of
the mind is viewed, it leads to exactly the same result.

The third point, regarding knowledge (¤àõa) and

mindfulness (sati) together with other dhammas
developed as a result of practice, has the same
explanation as in the previous stages. Only the gist
of it is given here:

When the meditator contemplates or experiences

the mind in each or any of the sixteen ways, it is
manifest clearly by means of breathing in and out,
mindfulness is established and eventually performs
the function of Insight Knowledge (anupassaõa-
¤àõa). The meditator by means of that mindfulness
and that knowledge experiences the mind through
breathing in and out (in each of the eight modes of
each of the first two Tetrads — see pp. 451–2.

In this way Development of Mindfulness reaches cul-

mination and is called Cittànupassanà-satipaññhàna-
112
bhàvanà because it is development or bhàvanà,
complete in all the four definitions or senses: In the

462
sense that there is non-excess of the mental states
arisen through (i) Satipaññhàna (establishment of
mindfulness); (ii) that the faculties, etc. function
jointly to the same result; (iii) that energy is in
conformity with Faculties and other dhammas;
(iv) that the mind enjoys (see pp. 350–357). When
the practice of Satipaññhàna-bhàvanà is thus full-
fledged, there is the gathering together (samodhàna)
of the twenty-nine dhammas: the Five Faculties, the
Five Powers, Seven Enlightenment-Factors, Eight
Links of the Path, the Four Foundations of Mindful-
ness, and so, on to Emancipation, and Nibbàna (the
Deathless).

Again, it is always understood that with the gather-

ing together of different dhammas the meditator
always knows the Domain (gocara) and penetrates
the Benefit of Calm (samattha) of those respective
dhammas or groups of dhammas. In short, there
arises mindfulness, performing the function of
contemplation and with it knowledge (¤àõa) arises;
development (bhàvanà) is at its height; twenty-nine

112. The Development of the Establishment of Mind-

fulness Consisting in Contemplation of the Mind.

463
kinds of dhammas come together; the state of weari-
ness, dispassion, cessation and renunciation in
regard to the mind are manifest as in the case of
rapture, etc.

Thus is the coming into being of knowledge, mind-

fulness, etc. by the power of the present Stage in
which the meditator watches closely different kinds
of mind as the object of his contemplation; he has
insight into the fact that no matter how many differ-
ent kinds of mind there are, all of them are equally
subject to impermanence, unsatisfactoriness and
no-self.

Now at this juncture we should observe the differ-

ences among the three Tetrads by taking a bird’s eye
view. When the three are compared it can be seen
clearly that the first Tetrad deals with noting and
controlling the breathing in various ways; the second
Tetrad deals with noting and controlling feeling in
various ways; the third Tetrad further deals with
noting and controlling the mind in different ways.

Here it should be kept in mind that the term

“noting” in each case refers to actually seeing what

464
characteristics the several objects of contemplation
really have, what they arise from, how they cease to
be and so forth; on the other hand, the term
“controlling”, implies calming down the objects in
each case by making them successively more subtle,
delicate and weaker so that gradually they become
powerless and eventually condition nothing — or by
successively clinging less and finally abandoning
clinging ( àdàna ) to them altogether. All this is
the main objective of practising ànàpànasati-
113
kammaññhàna. In spite of all difficulties one
should persevere in this.

To sum up, the meditator experiences the mind by

means of Mindfulness and knowledge, thoroughly
examines all states of mind which are manifest in
ànàpànasati — with the result that eventually he
does not in any way conceive the mind as ego or self
in any form and is wearied and dispassionate with
regard to clinging to it, regarding it as his ego or self
as he previously used to.

113. Subject of Meditation consisting of Mindfulness of

Breathing.

465
 Stage x

The guideline for practising the tenth Stage of

ànàpànasati reads:

“Gladdening the mind, I shall breathe out,”

thus he trains himself;

“Gladdening the mind, I shall breathe in,”

thus he trains himself.

Here the expression “he trains himself” follows the

pattern of explanation as given in the preceding
114
Stage and elsewhere.

The point to be discussed here is with regard to

“gladdening the mind”; when does gladdening of the
mind arise? What is gladdening of the mind like?
The explanation is as follows.

Precisely, gladdening of the mind which is whole-

some through dhammas can be induced while prac-
tising any of the stages of ànàpànasati. Therefore,
the meditator undertaking the practice of the

114. See especially the third Stage for full treatment.

466
present Stage has to strive to give rise to gladdening
of the mind in each of the preceding stages. He has
to go back and practise, beginning with the first
Stage onwards up to the ninth Stage, all the time
striving to gladden the mind until gladness becomes
manifest clearly and becomes gradually more subtle
in each successive step as follows.

1. While clearly knowing one-pointedness and

non-distraction of mind by means of long in
and out breathing, there arises gladdening of
the mind.

2. While clearly knowing one-pointedness and

non-distraction of mind by means of short in
and out breathing, there arises gladdening of
the mind.

3. While clearly knowing one-pointedness and

non-distraction of mind by means of experi-
encing the whole body there arises gladden-
ing of the mind.

4. While clearly knowing one-pointedness and

non-distraction of mind by means of calming
the bodily-formation, there arises gladdening
of the mind.

467
5. While clearly knowing one-pointedness and
non-distraction of mind while experiencing
rapture, there arises gladdening of the mind.
6. While clearly knowing one-pointedness and
non-distraction of mind while experiencing
bliss there arises gladdening of the mind.
7. While clearly knowing one-pointedness and
non-distraction of mind by means of experi-
encing the mental-formation there arises
gladdening of the mind.
8. While clearly knowing one-pointedness and
non-distraction of mind while calming the
mental-formation there arises gladdening of
the mind.
9. While clearly knowing one-pointedness and
non-distraction of mind while experiencing the
115
mind there arises gladdening of the mind.

When the practice goes like this, it is called the

practice of the tenth Stage of ànàpànasati. The
significance of this Stage is not only to know how,
but to be able, to gladden the mind in each stage,
and then to contemplate the very gladdening of the
mind itself as an object that is impermanent,
unsatisfactory and no-self.

468
Gladdening of the mind can always be induced in
many different ways provided that ways and means
which are its causes and conditions are developed.
In the case of ànàpànasati gladdening of the mind
can be brought about in various ways in connection
with the nine stages as follows:

(1-2) In the first two stages of ànàpànsati glad-

ness, or gladdening of the mind arises, primarily,
because of the feeling of satisfaction which results
from practising as such, or thought of having the
chance to practise the way leading out of suffer-
116
ing propounded by the Buddha. Secondly, glad-
ness arises because contemplation of both long and
short breathing meets with success.

115. Precisely these nine stages can be put like this

while clearly knowing one-pointedness and non-
distraction of mind by means of “breathing in and
out” in each of the eight modes of each of the first
two Tetrads and the first two modes of the third
Tetrad there arises gladdening of the mind — for
modes, see f.n.1 at p. 326.

116. Nãyànika or Niyyànika.

469
(3) In the third Stage there arises gladness
which is more refined because the contemplation of
the breathing becomes more subtle than before. At
this time, the mental objects connected. with the
third Stage, such as Zeal (chanda) and the like, be-
come more intensive; and therefore gladness
becomes more refined.

(4) In the fourth Stage, the practice of contem-

plation advances to the extent that Jhànas arise.
With their arising gladness becomes more delicate
by experiencing happiness here and now (diññha-
dhamma-sukhavihàra).

(5) In the fifth Stage, the meditator experiences

Pãti which is a definite factor of Jhàna and very close
to gladness itself. Gladness is thus exclusively
contemplated and seen more clearly than ever
before. At this time, it comes to be more involved
with wisdom or insight through penetrating different
feelings as impermanent, etc.

(6) In the sixth Stage, gladness, or gladdening of

the mind, has similar features to the fifth Stage (but

470
more refined, of course) because it is contemplated
or experienced in the form of a Jhànic Factor, i.e. in
the form of bliss.

(7) In the seventh Stage, gladness becomes

proportionately more delicate owing to the higher
development of insight, and various feelings are
noted as mental conditions. When feelings are thus
known, the meditator becomes aware how things
condition craving (taõhà), clinging (upàdàna), etc.;
so much so that he now sees the way out of suffer-
ing more clearly, and hence gladness in proportion
to the vividness of seeing the way.

(8) In the eighth Stage, the mind is fully glad-

dened and the meditator is able to calm the mental-
formation. Because of this ability, he has the certainty
that the control of defilements is within his reach.

(9) As for the ninth Stage, gladness arises because

the meditator understands clearly all about the mind
by knowing how it comes to be, how it ceases to be,
what it delights in and so on — to the extent that he
has the conviction: “I can control the mind”.

471
Finally, in the tenth Stage, all the foregoing kinds of
gladness are seen and dealt with being thus noted
and contemplated. And thus the meditator comes
to have an added kind of gladness, due to this
sense of certainty: “Now I am able to control the
mind just as I wish in the way in which I am pres-
ently ably controlling the mind and inducing glad-
ness in diversified forms at will, and with the widest
scope”. Thus his mind is accordingly joyful through
this most embracing and most lofty of gladnesses.

Now the point what gladness or gladdening of the

mind is like can be discussed in two ways:

What is its meaning? In how many ways does it

arise? There are these synonyms of “gladdening of
117
the mind” (cittassa abhippamodo): rejoicing,
118 119 120 121
joy, cheerfulness, glee, elation of mind,

117. àmodanà.

118. pamodanà.

119. hàso.

120. pahàso.

121. cittassa odagyaü.

472
 122
satisfaction of mind. All of these terms help us to
know the state of mind from different angles.

Generally speaking, gladdening of the mind, like

rapture (pãti) and bliss (sukha) can be induced by
123
sense pleasures (geha-sita), and also by renunci-
ation of sense pleasures (nekkhamma-sita). But,
here it is connected with Dhamma, the renunciation
of sense pleasure. One should observe that the
single expression “gladness” or “gladdening the
mind” is used in both the above cases but its mean-
ings in the two cases are as far apart as the earth
and the sky.

As to the point; in how many ways does gladdening

of the mind arise which is connected with the
Dhamma, it is clear from the method of ànàpànasati
that it arises in two ways: it arises firstly in connec-
tion with Tranquillity (samatha) or concentration;
and secondly in connection with Insight Knowledge
or Wisdom.

122. cittassa attamantà.

123. Lit. connected with household or worldly life.

473
Gladdening of the mind in connection with con-
centration evidently implies rapture and happiness
which are factors of Jhàna or the feeling of
happiness (sukha ) resulting from one-pointedness
(ekaggatà ) and non-distraction of the mind present
in each stage. All this refers to happiness born of
Jhàna. However, even the sense of gratification,
strongly rising on account of succeeding in practice,
is also reckoned as gladdening of the mind through
concentration because it is also rooted in concen-
tration or tranquillity.

Gladdening the mind in connection with Insight

Knowledge or Wisdom is more subtle, more lofty and
of greater value: it arises when the meditator
contemplates the gladness itself which is a feeling of
all conditioned things (saïkhàra) and sees them as
impermanent, unsatisfactory and no-self. The
contemplation of impermanence, etc. gladdens the
mind because the meditator knows that he has now
gone deeply into the understanding of dhammas —
this is gladdening of the mind which is purely on
the level of Dhamma. To make it clear, let us, for
instance, take rapture. Rapture, which is a Factor of
Jhàna, is reckoned as gladdening of the mind

474
connected with Tranquillity, but when that rapture
is, like all feelings, contemplated as impermanent,
etc. there arises another of kind, rapture which is
rapture on a higher level of pure dhamma in connec-
tion with wisdom — so, there are two levels of rapture.

To sum up, one kind of gladdening of mind arises at

the time when the mind is endowed with Tranquil-
lity of concentration; and another kind of gladdening
arises when the mind is possessed of Wisdom.

These two kinds of gladdening the mind permeate,

are involved in, or, as it were, exist simultaneously
in each stage of ànàpànasati. In whatever aspect or
at whatever time, the practice of ànàpànasati is
dominated by concentration (samàdhi), gladdening
of the mind in that respect is connected with that
concentration; on the other hand, in whatever
aspect or whatever level the practice of ànàpànasati
is dominated by wisdom, gladdening of the mind in
that respect is connected with wisdom. In this way
we can say that gladdening of the mind, which the
meditator has been inducing in all the nine stages
and by virtue of which be now develops the tenth
Stage, refers to only these two kinds of gladdening of

475
the mind already mentioned — that is, only these
two kinds of gladdening, which are connected with
renunciation (nekkhamma) are meant here and of
the ones connected with worldliness (geha-sita) or
sensual pleasures (kàma).

Here is a point to be observed: the practice of this

tenth Stage is far greater fun than all the other
stages. Why? Because, to put it in ordinary
language, practising this Stage means amusing one-
124
self. It is sporting in the exercise of meditation,
enjoying now this and now that kind of happiness.
Now in sport or at play with this object of contem-
plation, now with that, backward and forward, in
and out, in endless ways he amuses himself. It is
fun for the meditator, so to say. For this reason the
tenth Stage is most distinguished. It stands out in
the line of practice of ànàpànasati as a whole. Even
if one has reaped the fruit of one’s practice of ànàpà-
nasati only this much by being able to gladden the
mind, we can say that one has attained to the Gem
of dhamma (Dhamma-ratana). One is rich in gems of
the Dhamma, knowing no limit. One should there-

124. Jhàna-kãëà.

476
fore, not only be highly interested in, but should
also train oneself in, the practice of ànàpànasati.

Finally, the last point to be considered: how know-

ledge (¤àõa) and mindfulness together with other
dhammas come about — has in the main the same
explanation as given in the previous stages. The
point to be especially understood, particularly with
regard to the tenth Stage, is that contemplation of
gladness induced in each Stage by the power if one-
pointedness and non-distraction is what is called
(Establishment or Foundation of) Mindfulness.

Mindfulness or Recollection, when applied to watch-

ing gladness so closely that it is seen as imperma-
nent, unsatisfactory and no-self is referred to as
125
Insight Knowledge and this is briefly called
Knowledge. The meditator develops the contempla-
tion of the mind which is endowed with different
kinds of gladness by means of that Establishment of
Mindfulness (Satipaññhàna) and that Knowledge
(Insight Knowledge) — and this practice of his is

125. Sati anupassanà-¤àõaü: Mindfulness is Insight

Knowledge.

477
 126
called Cittànupassanà-satipaññhàna-bhàvanà — it
is Bhàvanà, development complete in all the four
127
definitions or senses. At that time the mind,
being one-pointed and non-distracted by means
of in- and out-breathing, the meditator gathers
together as usual all the twenty-nine dhammas,
knows their domain (Samattha), and penetrates
128
their Benefit of Calm (gocara) as usual.

Stage xi

The guideline for practising the eleventh Stage of

ànàpànasati is:

“Concentrating the mind, I shall breathe out,”

thus he trains himself;

“Concentrating the mind, I shall breathe in,”

thus he trains himself.

126. The Development of the Establishment of Mind-

fulness Consisting in Contemplation of the Mind.

127. See pp. 350–357.

128. See pp. 362–366; 385–404.

478
The explanation is as follows:

The essence of the point “he trains himself” is in all

respects the same as dealt with in the tenth Stage
and especially in the third Stage. The points consid-
ered with regard to the Threefold Training which are
to be especially understood, particularly in the
present Stage are as follows:

129
As far as the Higher Training of Morality is
concerned, one should know and examine properly
how it is involved in the practice of the eleventh
Stage. Fundamentally, the meditator is restrained.
He has control over the mind by not letting it leave
the object of contemplation in different Stages. This
is called Sãla (Morality), Why is it so called? It is so
called because whenever the mind is controlled
nothing wrong is done either in body, speech or
otherwise. This observation is useful in that,
through it, one is not misled into thinking that it is
not present or is unnecessary in this higher stage of
practice, which is crowned with both concentration
and wisdom. One should therefore keep in mind

129. Adhi-sãla-sikkhà — cp. pp. 455–58.

479
that as a rule when one restrains the mind by the
130
power of mindfulness in any way, the training of
morality is there in full in the very act of restraining.
Even though one is absorbed in the practice of
ànàpànasati on such high levels as, for instance, at
the present Stage, restraint of Morality plays its part
to the full as usual. Thus there are the three
aspects of the training by way of harmonious unity
131
of dhammas in full swing.

Therefore, the expression “he trains himself” here,

and in all of the remaining stages, has the meaning
of training oneself fully in all the three aspects of the
Training.

As far as concentration and wisdom are concerned,

132
the state of affairs is clear: as we saw in every
stage (especially from the third Stage onwards)
there is focusing of the mind on the respective
objects leading to concentration, simultaneously

130. Sati-saüvara: means restraint by power of

Mindfulness.

131. Dhamma-samaïgã.

480
there is penetrating of the objects as impermanent,
etc. leading to wisdom. But as for the aspect of Sãla,
it is invisibly present, and one must know how to
examine to see it clearly. In the first three stages of
ànàpànasati the meditator is restrained by mind-
fully controlling the mind so as to apply it to the
breathing in different modes and manners; this
restraint on his part fulfills Sãla. In the fourth Stage,
restraining, which is more difficult than before, is
manifested by making efforts to gradually calm
down the breathing. Restraint in the fifth and sixth
Stages is manifested by noting rapture and bliss
with unswerving non-delusion (i.e., to be restrained
as regards yielding to their attraction).

In the seventh Stage restraint can be seen in watch-

ing feelings closely in their function of conditioning
the mind. In the eighth Stage, restraint manifests in

132. See pp. 332, 455–458 (Thus mindfulness leads to

the fulfillment of the three aspects of the Threefold
Training: applied for restraining it leads to the
fulfillment of morality, applied for focusing to
concentration and applied for penetration to
Wisdom).

481
the form of striving to control feelings so that they
do not condition the mind (or if they do, they do so
to the minimum).

In the ninth Stage, restraint is blended with watch-

ing closely and observing different states of mind. In
the tenth Stage, it is involved in encouraging the
mind to be gladdened and with contemplating differ-
ent kinds of gladness as impermanent, etc., so that
one is not intoxicated by them. Restraint in the
eleventh Stage can be seen in striving to uphold the
mind to be concentrated in various ways. All this
restraint, as manifested in different stages is always
essentially Sãla or accomplishment of the Training of
Higher Morality (adhisãla-sikkhà) in each case. In
the same way Morality should be understood in
connection with the remaining five stages. All this
will not be discussed again at length, except to
throw light on some particular angle, as may be
deemed necessary.

The next point — “concentrating the mind” — is

considered from two angles, that is : what is
concentrating the mind, and when does it come
into being ?

482
Here the expression “concentrating the mind”
means, in essence, attaining one-pointedness. As
the state of concentration can be viewed from many
different angles such questions as what concentra-
tion is can be answered by mentioning the following
133 134
synonymous terms: establishment, stability,
135 136 137
steadiness, undisturbedness, non-distraction,
138 139
undisturbed attention, tranquillity, Faculty of
140 141
Concentration, Power of Concentration, and
142
Right Concentration. The list of synonyms is
enough to give an idea of what concentration is

133. ñõiti.

134. saõñhiti.

135. adhiññhiti.

136. avis’-àhàra.

137. avikkhepo.

138. avis’-àhata-mànasatà.

139. samatho.

140. samàdhi-indriyaü.

141. samàdhi-balaü.

142. sammà-samàdhi.

483
like — though there are many more synonyms which
could well be added to the list.

Here is given a brief account of the above terms

characterizing concentration so as to render them
clear: First of all, it should be borne in mind that
establishment, stability, etc., all refer to the state of
the mind called concentration (samàdhi). Now to
take them one by one: (1) Establishment means the
mind is established, unshaken by any of the
hindrances (nãvaraõa). (2) Stability means that the
mind is stabilized, firmly established, and able to
fight with the stimuli of different hindrances.
(3) Steadiness means the mind is not unsteady or
lacking in firmness and cannot be allured or over-
powered by any stimuli. (4) Undisturbedness: the
Pali term for this avis’-ahàro which is a metaphori-
cal expression literally translated as “state free from
poisoning of food”. When food becomes poisoned in
the stomach one feels restless like a man going to
die; one is disturbed in one’s activities, unable to do
any work, not cheerful nor in any way in a happy
mood. The mind is the same when there is inward
poisoning of the mind, the mind is dead to the good,
it is disturbed and cannot be exercised for any

484
action; it loses its freshness and is not bright.
Therefore the state of concentration of the mind is
compared to the physical state free from or undis-
turbed by poisoned food. (5) Non-distraction means
that the mind is fixed on one single object and does
not wander in the jungle of sense-objects. The mind
is in a state comparable to that of an animal who,
having got enough of what he wants in his lair does
not wander hither and thither like a monkey, jump-
ing from one tree to another, searching for fruits
throughout the jungle. (6) Undisturbed attention:
The Pali expression for this is avis’-àhata-mànasatà
which literally means “the state of mind being
unaffected by poison”. Poison here means
hindrances and the host of all other defilements.
When defilements do not affect the mind it remains
calm in its natural way. That the mind is un-
affected, means it is free from the promptings of
defilements, for instance, the promptings of crav-
ing, aversion, etc. When all such defilements are
absent from the mind, the mind is calm and
concentrated. (7) Tranquillity: The mind is calm
and at peace with no more struggling; free from the
force of passions it is undefiled and cool. (8) Faculty
of Concentration: This means concentration which

485
is developed fully so that it is one of the chief or
predominant qualities: (9) Power of Concentration:
This term has virtually the same meaning as the
preceding one in that it refers to concentration
which is fully developed so that it is one of the
powers used to oppose the forces of hindrances.
(10) Right Concentration: This is to be understood
as proper and correct concentration (which is a
constituent of the Noble Eightfold Path as taught in
Buddhism). There are outside Buddhism various
kinds of concentration of mind; there are multifari-
ous ways of concentrating the mind, which upon
going astray lead to wrong concentration (Micchà-
samàdhi). None of them are intended here.

When one thinks over the implications of each of

these ten terms in all their subtleties, one can thor-
oughly understand what concentration (samàdhi) is
like.

From the practical point of view, concentration

defined precisely in the light of ànàpànasati, is one-
143
pointedness and non-distraction of mind by means

143. Cittassa ekaggatà avikkhepo samàdhi.

486
of long and short breathing in and out, or to put it in
other words “by means of breathing in and out, con-
centrating the mind, the mind becomes one-pointed
144
without any distraction — that is called Samàdhi.

The essence of all this is: when one has an object for
contemplation and focuses one’s mind on it, the very
act of focusing is called concentration. No matter
whether it is low medium or high, moderate or
subtle, it is all equally referred to as concentration.

That is all about the meaning of concentration.

As mentioned above, concentration is present all the

time one focuses one’s mind on an object. This is a
general fact about concentration. What is more, con-
centration can be found even at the time of developing
insight (vipassanà), that is, when the mind contem-
plates the object by way of penetrating its characteris-
tics of impermanence, etc. Therefore, to sum up the
whole theme, it can be said that there is concentra-
tion on three main levels on three occasions.

144. Samàdahaü cittam assàsapassàsavasena

cittassa ekaggatà avikkhepo samàdhi.

487
 (i) Concentration at the time of the be-
ginning of focussing on an object. This refers
145
to Preparatory Concentration and Access
146
Concentration.

(ii) Concentrating at the time when the

mind is fixed and has reached absorption. This
147
is Full Concentration.

(iii) Finally, there is concentration which is

148
called ânantarika-samàdhi — going along
with Wisdom (pa¤¤à) at the time when there
is focusing on an object, contemplating its
characteristics of impermanence, etc.

i. Concentration in the first case is concentra-

tion in the initial stage of focusing on an object. It is

145. Parikamma-samàdhi.

146. Upacàra-samàdhi.

147. Appanà-samàdhi (cp. pp. 77, 216, etc.)

148. ânantarika-samàdhi lit. means Immediate

Concentration; it implies concentration
co-existing simultaneously with the
developing of Insight.

488
concentration in an indirect or implied sense, that
is, it is not of a sufficiently high standard to be
called “pure” concentration. It is comparable to a
child not yet fully matured into a man. Nevertheless,
to have concentration in its undeveloped form is still
better than not to have it at all. The essence of
concentration on this first level is: as soon as the
meditator undertakes the practice of concentration
he begins to have, from the very outset, concen-
tration in its undeveloped form and as he goes on
practising he achieves access concentration. This is
the state of concentration in which the mental
hindrances (nãvaraõa) sometimes calm down, some-
times spring up again or, at the most, are weakened
because the Factors of Jhàna which make for full
concentration have not yet been firmly established.
Therefore, concentration in this early stage is
concentration in the implied or indirect sense; how-
ever, it is, as said, worth attempting anyway.

ii. In the second case, Full Concentration

(appanà-samàdhi) refers to the state of absorption
which is pure concentration in the full sense of the
term “samàdhi”. When we speak about concentration
in its literal sense, we mean attainment of absorption

489
on one level, or the other, whether material, based on
149 150
Form, or immaterial, based on Non-Form. If the
meditator wants to attain the immaterial or formless
absorptions (Absorptions based on Non-Form)
through practising ànàpànasati, he may do so in this
eleventh Stage — an explanation has been given to
151
this effect elsewhere because here we are only
really concerned with the four material absorptions
(Absorptions based on Form).

iii. In the third case, concentration is insepar-

ably connected with Wisdom (pa¤¤à) and is, like
concentration in the first case, regarded as such in
the applied sense because at this Stage wisdom
predominantly performs its function side by side
with the power of concentration.

How do concentration and wisdom become

connected?

149. Råpa-jhàna.

150. Aråpa-jhàna.

151. See Supplementary Section Two: The Path of

Arahantship and Section Three, Item C.

490
The process is as follows: First, the meditator
focuses his attention on an object of concentration
and finally attains absorption. He stays in absorp-
tion for some time — the period needed to get the
mind strengthened, straightened and wieldy — and
then he emerges from absorption.

Having come out of absorption, be takes up an object

for developing Insight (vipassanà), for instance, feel-
ing (vedanà) and contemplates it, penetrating its
characteristics of impermanence, etc. At this time,
the power of concentration involved is the very act of
contemplation. Concentration is harmoniously
blended with wisdom in due proportion, i.e., when
contemplating by developing wisdom becomes inten-
sified, the power of concentration becomes propor-
tionately intensified; if contemplation slows down;
the power of concentration is correspondingly slowed
down — all this happens automatically without any
intention on the part of the meditator. This kind of
concentration is called concentration at the time of
developing Insight (vipassanà) and for this reason it
is referred to here as concentration in an implied
sense; however, this is higher in value than concen-
tration in the first case (which is also concentration

491
by implication, since it is not full concentration).
From the characteristics of the above-mentioned
three levels of concentration, it becomes clear when
concentration comes into being, at what time, what
characteristics and functions it has — all this makes
one thoroughly understand the state of the mind
when it is concentrated.

The main principle in the eleventh Stage of ànàpà-

nasati is to concentrate the mind by means of
breathing in and out. The meditator must therefore
go back as usual and start practising from the first
Stage onward in order to contemplate, as object, the
state of concentration of mind which has different
characteristics in the various stages. At this time,
the essence of the training is to focus attention on
the state of concentration, no matter in what stage
of ànàpànasati one is training oneself. In the light of
the explanation of the preceding stages, one can see
that, although there is training in a particular stage
of ànàpànasati bearing the same name and dealing
with the same theme, yet the way of contemplation
is different: to give an illustration, when the medita-
tor trains himself in the first Stage, he focuses his
attention on the breathing in and out itself; but

492
when he comes to train himself in the eleventh
Stage and for this purpose returns to the first Stage,
he does not directly focus his attention on the
breathing as such, but instead must contemplate
the state of concentration of the mind, whatever its
degree of development at that time by means of
breathing in and out.

In this way, beginning from the first Stage he moves

onwards in order to note and examine the state of
concentration of mind in all subsequent Stages of
ànàpànasati. In each particular stage, he notes by
seeing what degree of concentration has developed
and what level it has reached. He knows clearly in
which stage and which way concentration gradually
becomes blended with Insight (vipassanà) or
Wisdom (pa¤¤à). In this way, eventually, through
his own experience he knows concentration of all
kinds or types from all aspects and angles, in all
degrees and levels. We can, therefore, see clearly
that even though the meditator recommences from
the first Stage, the way of concentration is different.

To sum up, training in this eleventh Stage implies

training in contemplating all kinds of concentration

493
existing in all stages from the point of view of both
Tranquillity (samatha) and Insight (vipassanà),
with the result that one is well-versed in concentrat-
ing the mind skilfully, in every way, as one wishes.

As for the explanation of the last point: how, at this

time of practice, does knowledge and mindfulness
together with other allied dhammas arise? One
should know that when, by means of breathing in
and out, the mind is concentrated, irrespective of
the level of concentration, there is manifest concen-
tration of mind, and mindfulness which is estab-
lished performing the function of contemplating that
state of concentration, and thus there arises the
152
mind which knows clearly, i.e., vi¤¤àõa-citta, and
all this accounts for Insight Knowledge (anapassanà-
¤àõa) as explained previously. Such being the case,
there is contemplating the mind in the mind by the
power of mindfulness to the extent that concen-
trated as the mind is, it is, on all levels, pierced
through as impermanent, unsatisfactory, and no-

152. Vi¤¤àõa-citta lit. the conscious mind, or

“consciousness-mind.” Mind which is
consciousness.

494
self. When the practice proceeds in this way, it is
153
termed Cittànupassanà-satipaññhàna-bhàvanà —
it is Bhàvanà (development) complete in all the four
definitions or senses (pp. 350–357).

At this time of practice, there is gathering together

of all the twenty-nine kinds of dhammas together
with knowing their domain (gocara) and penetrating
their Benefit of Calm (samatha) as explained in the
fifth Stage.

Stage xii

The guideline for practising the twelfth Stage of

ànàpànasati reads:

“Liberating the mind, I shall breathe out,”

thus he trains himself;

“Liberating the mind, I shall breath in,”

thus he trains himself.

153. The Development of the Establishment of Mindful-

ness Consisting in Contemplation of the Mind.

495
The explanation is as follows:

To train oneself in the three aspects of the training

(sikkhà) through practising this Stage: to gather
mindfulness, to closely watch the mind by way of
liberating it from different things, or even to note
different kinds of liberation of the mind is restraint
which is highly developed and is most refined. In the
present Stage this amounts to the fulfillment of the
154
Training of Higher Morality. As for the remaining
two aspects of the training, i.e. Higher Concen-
155 156
tration and Higher Wisdom, they are here
fulfilled as in the other stages previously explained.
Hence there is no need to consider them again.

At this Stage the point “liberating the mind” is to be

considered in two ways: (1) How is the mind
liberated? (2) What is it liberated from?

These questions are dealt with as follows: the point

how the mind is liberated is to be considered first

154. Adhi-sãla-sikkhà.

155. Adhi-citta-sikkhà.

156. Adhi-pa¤¤à-sikkhà.

496
because this point can be easily understood; we can
avail ourselves of the explanations of related matters
given earlier, especially the Factors of Jhàna dealt
with in the fourth Stage, and, the abandoning of the
157
perception of permanence, etc., explained in the
fifth Stage.

The expression “liberating the mind” has two mean-

ings. The first meaning, which is of immediate
concern to us, is liberating the mind from things
which have arisen in it; the second meaning is liber-
ating the mind from things for which it has clinging
(upàdàna), resulting from ignorance, which lies
hidden as a latent tendency (anusaya). To put all
this in another way, instead of saying “liberating the
mind” we may say “removing things which should
be removed the mind” — it amounts to the same
thing; the way of expression is different.

To liberate the mind, or to remove things which

should be removed from the mind, refers to making
the mind free from the hindrances (nãvaraõa) while
developing concentration, beginning from the first

157. Nicca-sa¤¤à.

497
level up to the full-fledged condition in the form of
absorption. Concentration which has not culmin-
ated in absorption also suppresses hindrances to
some extent in proportion to its intensity; being as
yet undeveloped, it is still wavering and is at times
high and low like the tide in its natural course; how-
ever it has the function of removing hindrances from
the mind, however weak they may be. When the
meditator diligently and earnestly practises this
Stage, the mind is liberated from the hindrances.
This shows further that for training himself in the
twelfth Stage, the meditator must enlarge the field of
his practice, that is, he has again to go back to the
early stages and practise contemplation there to see
how the hindrances are suppressed or removed in
each of those stages.

But in fact, “liberating the mind” has at least the

meaning of completely freeing the mind from
hindrances and not merely their partial suppression
as in the early stages. But that we have here
mentioned their partial suppression is for the sake of
pointing out at what point in the practice the removal
of hindrances can be seen. Therefore, he who wants
to go back and train himself in noting this process of

498
removing hindrances from the first stage onwards,
should do so. By training himself like this, the
hindrances which are still lingering in the state of
rising and falling, creeping and crawling, are removed,
with the result that he will understand the meaning of
the expression “liberating the mind” in connection
with all stages beginning from the early ones.

To liberate the mind from hindrances at the level

or stage of tranquillity ( samatha ) means to put an
end to the Five Hindrances by the power of the
first absorption. This is called removing the Five
Hindrances from the mind. Ascending a little higher,
158 159
applied thought and sustained thought are
removed by the power of the second absorption —
think how much the mind is cleansed then.

160
Then coming still higher rapture is removed by
the power of the third absorption and, finally, by the
power of the fourth absorption, the mind is released

158. vitakka (also translated as “scanning”).

159. vacàra (also translated as focusing).

160. pãti (also translated as “joy”).

499
from the feelings of both pleasure and displeasure.
The meditator must strive to note how the mind is
released from the Hindrances — how it becomes
pure or cleansed thereby; how it is successively re-
leased from the coarser Factors of Jhàna and
thereby correspondingly more pure. Thus he trains
himself over and over again and becomes skilled in.
various ways of liberating the mind — to the point
where it becomes child’s play for him, as it were.
Consequently, he is successful in liberating the
mind on the first level of Tranquillity.

Next, we come to the second level, in which the

mind is liberated from things which it itself is grasp-
ing (upàdàna). This refers to releasing the mind on
the level of Insight. Releasing the mind on this level
can be realized while practising ànàpànasati by tak-
161 162
ing up any material or mental phenomenon
and contemplating it as impermanent, unsatisfac-
tory, no-self, etc. If the meditator goes back and be-
gins to train himself from the first Stage, he takes

161. råpa.

162. nàma.

500
breathing in and out long as object of contemplation
to see the characteristics of impermanence, etc., of
the breathing. In every stage of the first Tetrad, it is
the breathing itself in different forms which is used
for contemplating by seeing its characteristics. In
the whole of the second Tetrad it is the feelings of
different kinds that are used for this purpose and in
the third Tetrad it is the mind in different forms that
is used for this purpose, i.e., used as object for
contemplating to see its impermanence., etc.

Whenever contemplation is fully operative the three

general characteristics are fully realized. Therefore
whoever and wherever and in whatever context
there is the seeing of impermanence, then and there
the mind is liberated from the Perception of Perman-
ence (nicca-sa¤¤à); whenever anything is seen as
unsatisfactory, the mind is liberated. from the
Perception of Pleasure (sukkha-sa¤¤à) at that very
moment, in that connection; whenever there is the
penetration of the characteristic of no-self, the mind
is liberated from the Perception of Self (atta-sa¤¤à).

163
When the mind comes to be wearied, it is liberat-
ed from Nandi, i.e. enjoying the objects concerned.

501
 164
When the mind becomes dispassionate it is liber-
165
ated from greed or passion; when the mind is
166
“ceasing” then there being nothing to fabricate it,
167
it is liberated from arousing, i.e. being condi-
168
tioned; when the mind renounces it is liberated
169
from clinging — all these points have already been
dealt with in detail in the fifth Stage (See pp. 336–348)
— that is what is meant by liberating the mind on
the level of Insight (Vipassanà). On the level of Tran-
quillity (Samatha) the mind is liberated from the
hindrances (nãvaraõa) and different unwholesome
things together with the different Factors of Jhànas
by the power of the succeeding absorptions; but on
the level of Insight (Vipassanà) the mind is liberated
from wrong views (Perception of Permanence, etc.)

163. nibbindati.

164. virajjati.

165. ràga.

166. nirodheti.

167. samudaya.

168. patinissajjati.

169. àdàna.

502
and different subtle defilements (kilesa) by the pow-
er of Wisdom. All that has been said here is the an-
swer to the question: how is the mind liberated?
Here we have given examples of the way of removing
the hindrances by means of concentration
(Samàdhi) and removing the Perception of Perman-
ence by means of Wisdom, illustrating what the act
170
of liberating the mind is like. Now we shall pro-
ceed further to consider the question: what is the
mind liberated from?

170. cp. (I) The expression of the Buddha: Visaïkhara-

gataü cittaü lit. “The mind has gone to the state
of being not-conditioned”. Trans. (ii) In this case
the mind neither fabricates nor is it fabricated.

Author.
In the light of the foregoing, the expression
“ceasing” (of the mind) does not imply that the
mind ceases to be as such; instead it means that
the mind ceases to be aroused by this or that and
ceases (to be) arousing anything. At this stage the
mind rests within itself arising and ceasing in the
natural flow of its intrinsic nature (cp. p. 198).
Trans.

503
To the question what the mind is liberated or
released from, we find in the Scriptures the general
answer that the mind is to be liberated from the
defilements: greed or passion, hate or hatred,
conceit, wrong-view, uncertainty, sloth-and-torpor,
restlessness, lack of shame and finally lack of moral
171
dread.

However, one should note that the above answer is

merely an example of a convenient classification of
defilements. Further one should observe that the
above list begins with the most powerful defile-
ments, the less powerful ones following in descend-
ing order. People now-a-days are different preferring
to arrange things in ascending order low to high, or
from the rather insignificant to the most significant.
It seems in the Scriptures the defilements have been
arranged in descending order to make us realize
that what comes first is the most fearful thing, so
that we can became interested or be sufficiently
energetic and fully determined. to liberate the mind

171. They are respectively: ràga, dosa, moha, màna,

diññhi, vicikicchà, thãna-middha, uddhacca,
ahirika, anottappa.

504
from it; and only if we cannot do that, do we come to
the defilement next in order.

Someone may wonder by what means all these defile-

ments are to be removed. The simple answer, which
occurs to everyone, is that they can be removed with
the help of the wholesome things (dhammas) that are
their counterparts by practising in different. ways as
mentioned above in connection with the question how
the mind is liberated. It can be clearly seen that there
are defilements which are to be directly removed by
practising on the level of Insight. The last five defile-
ments, namely, uncertainty, sloth and torpor, rest-
lessness, lack of shame, lack of moral dread, can be
removed by practising on the level of concentration or
Tranquillity, provided if they are unwholesome
phenomena on a low level (i.e., in a gross form). If
they are on the level of being ingrained subtle defile-
ments (i.e., very refined) they have to be removed by
practising on the level of Insight as before. For
example, restlessness (uddhacca) normally means a
hindrance (nãvaraõa) and here also it refers to a
hindrance; but this is also a name for one of the Ten
Fetters (saüyojana) and is to be removed directly by
the power of wisdom or knowledge (vijjà).

505
If the meditator intends to train himself as much as
he can in liberating the mind from defilements, then
by means of different stages of ànàpànasati which he
is normally practising he can do so to that extent, as
mentioned when illustrating the question how the
mind is liberated — and that is enough, too. But if he
intends to study and train himself more thoroughly
in the liberation of the mind from each of the defile-
ments listed above, then he must appropriately study
the wholesome counterparts of those defilements.
They will now be treated one by one as follows:

1. While liberating the mind from greed (ràga),

one has to consider wisely the counterpart which is
able to calm down ràga, such as Recollection (or
172
Mindfulness) of the Body which also includes
173
Perception of Impurity. “Mindfulness of the Body”
essentially means to dissect the body into its con-
174
stituent parts, especially into the four elements

172. kàyagatà-sati.

173. àsubha-sa¤¤à.

174. dhàtu (earth, air, fire and water, which are

respectively solidity, motion, heat, cohesion).

506
and contemplate each part (or group of elements)
175
as loathsome. As for developing Perception of
Impurity one contemplates impurity of the body,
especially a corpse, or realize that the body is
doomed to become like this. The perceiving of loath-
someness of the body, both in its live and dead
states calms down ràga for forms which stimulate
the feeling (such as that for the opposite sex). Ràga
176
is the grasping of details of the form as pleasant
177
or taking the whole as pleasant.

Recollection of the body is the direct way for liberat-

ing the mind from ràga. The indirect or general way
for this purpose is to make the mind concentrated
by way of practising ànàpànasati, etc. When the
mind has attained concentration ràga, together with
other defilements, are calmed down — this point has
already been explained elsewhere. As a principle,
when the mind has attained to concentration by the
power of practising ànàpànasati, this results in its

175. pañikkåla.

176. anubbaya¤jana-ggàhi.

177. nimitta-ggàhi.

507
liberation from unwholesome things and that is
enough for practice which is, as it were, fighting
directly against them.

The meditator must be already familiar with

bending his mind to contemplate the body by way of
analysing it into its elements or clearly seeing it as
loathsome, and now that he wisely reflects in that
way while each time breathing in and out, this
amounts to removing ràga through practising
ànàpànasati as well. If one wants to practise for
removing ràga in a different way (other than
ànàpànasati) the direct way is to develop recollec-
tion of the body or perception of impurity, which are
separate subjects in themselves not directly
concerned with ànàpànasati here — and can be
178
studied from works directly concerned with them.

2. To liberate the mind from Hate (Dosa) the

direct way is to develop Loving-kindness (mettà-
bhàvanà), i.e., by developing the feeling and thought
of regarding all beings, whether human or other-

178. For example the Visuddhi-magga, The Path of

Purification.

508
wise, as fellow beings in suffering. The feeling of
anger can be calmed down and replaced by a feeling
of forgiveness. Also by contemplating that all beings
are in the grip of defilements, or are helplessly
subjected to the law of impermanence, compassion
is aroused and thereby anger or feelings of ill-will
are calmed down. Apart from all this there are other
miscellaneous methods, such as reflecting that each
every being equally likes happiness and dislikes
suffering. Each is a victim of his own kamma, none
of them any more wants to do to others anything
that will bring misfortune. All of these ways of
contemplation can liberate the mind from the feeling
of hatred, if practised all the time with each in
breathing and out breathing.

3. Delusion (moha) can be removed by means

of realization arising from analysing and consider-
ing wisely the things in which one is deluded,
mostly through misconceiving. Out of one’s miscon-
ception one searches for happiness in or from
things which are unsatisfactory and does wrong
things which bring opposite results against one’s
expectations. One must know whatever is unsatis-
factory (dukkha) as unsatisfactory, and must know

509
everything which forms the basis for suffering and
unsatisfactoriness. That refers to all the things
which are conditioned. One must consider wisely to
see the root cause of suffering and through its
cessation, the cessation of suffering. The meditator
must also see the way for practising for eventually
putting an end to that cause of suffering
completely. When one understands all this there
can be no delusion and, if one is aware of this, all
the time with each in-breathing and out-breathing,
it amounts to liberation of the mind from Delusion
while breathing in and out.

4. Conceit (màna) can be removed by means of

developing the Perception of No-self (anatta-sa¤¤à),
which means to contemplate that there is in reality
no soul, no ego, no “I” no “he”, except the “I” and
“he” which are just the creations or fabrications of
delusion or ignorance (avijjà). Contemplating along
these lines will enable one to see that all self, “I” or
“he” is pure illusion (màyà) and one will thereby
realise the truth and feel ashamed to have clinging
for the concepts of “I”, “me”, etc. any longer. Such
being the case, one will cease to feel or think that
there is “I” or “he”, one will not at all fancy “I am

510
better than him, superior to him”, or “I am equal to
him”, or “I am worse than him, inferior to him”. One
will no more have any pride, which is merely an
illusion. If one sees the illusiveness of “I” or “mine”
all the time, with each in-breathing and out-
breathing, that is called liberating the mind from
pride and conceit while breathing in and out.

5. Wrong View (diññhi) is to be removed by

means of right understanding (Sammà-diññhi). The
wrong view that all things are permanent can be
calmed by right understanding that everything is
continuously changing, because everything comes
179
into being depending upon its conditions; the
only thing that is permanent being that which is not
caused or conditioned. The wrong view that all
things exist without becoming extinct, and even the
extreme view that thing always exist in the same
form, or the other extreme view that all things are
just nothing can all be straightened out by the right
understanding that all things have their corres-
ponding causes and conditions, that they operate
dependent on causes and conditions. Things spring

179. paccaya.

511
up, appear or manifest and cease to be, dependent
upon their causes and conditions.

Therefore one should not say categorically that they

“exist” or that they “do not exist”. As for the wrong
view which goes so far as to hold that there is noth-
ing whatsoever — i.e., doing good or evil has no
180
meaning, there is no action or reaction — this can
be straightened out by rightly understanding the
facts about “self” and “no-self”. All conditioned
things (saïkhàra) are no-self and the personality is
no-self; but then it should be understood that what-
ever act is done with intention (cetanà) through that
bundle of conditioned things the so-called “person”,
the outcome of that action appropriately affects
those conditioned things constituting the so-called
individual (which is really dividual i.e. divisible into
many mental and physical phenomena). The action
is no-self (not done by any self). The result is no-self
(not experienced by any self), suffering is no-self
(there is no self to suffer). Everything is no-self,
devoid of any self, but there can be suffering, there-
fore, nothing should be done which will condition

180. ahetuka-diññhi — lit. the view of causelessness.

512
suffering or lead to suffering. The references to the
existence of a person, an individual who acts, etc.
are just conventional and relative terms used for
convenience in order to know and avoid suffering
and not to be clung to as reality. The purpose of
teaching that one should go beyond conventional
concepts of “I”, “person”, “individual”, etc. is to make
and know the truth of no-self and to destroy one’s
clinging to one’s “person” and with it all defilements
responsible for unwholesome actions resulting in
suffering. One should not mistakenly think that
since everything, is no-self, one can do anything one
likes, on the pretext “there is no self, there is no
merit (good), no evil, so it makes no difference
whether I do this or do that”.

The wrong view that things do not depend on

causes can be calmed by wisely considering and
analysing things until one sees that everything is
caused and conditioned. “If there be no causes, how
can things spring up, change and cease to be?” The
wrong view that suffering, etc. depends on external
agencies such as spirits, God or gods, can be
straightened out by considering that nothing exter-
nal takes precedence over the inner cause. The

513
inner cause refers to kamma or one’s own actions
which are rooted in defilements or cravings, which,
in their turn, spring from the basic condition of
ignorance (avijjà). Even though there are spirits and
gods, no matter how powerful or forceful they are,
they cannot be a match for this inner cause headed
by ignorance. Therefore one should see clearly that
all things have their several causes and conditions
for coming into being, that they are governed by the
universal law of cause and effect, and that the real
causes of suffering are kamma and kilesa
(defilements). With cessation of these causes,
suffering ceases — God, spirits, gods, etc. have no
say in this matter. One should not hold the fatalistic
view and let things pass in their own way, for that
will serve no purpose. One must control one’s
kamma or actions by directing them properly and
finally, gradually but surely, pass beyond both good
and evil. All this is achieved in accordance with the
law of cause and effect by means of practice done
appropriately in all faithfulness to that law. To sum
up, to have right understanding all the time, with
each in breathing and out breathing, amounts to
liberating the mind from wrong view while breathing
in and out.

514
(Hereafter follows the explanation of the remaining
unwholesome things which are comparatively
weaker —some of them having a two fold meaning).

6. Uncertainty (Vicikichà): If by the term uncer-

tainty is meant a hindrance (nãvaraõa) then it is the
kind of unwholesome state which can be calmed by
the power of the Jhàna. If by uncertainty is meant a
latent tendency (anusaya), then it is to be calmed
down by the power of higher knowledge or vision of
things as they really are. But all this should be with
regard to a particular field, which should be under-
stood and which has direct reference to the cessation
of suffering or, in other words, of defilement. If one is
still it doubt or uncertain about any point regarding
the cessation of suffering, one should hasten to
consider that point wisely until finally one attains
conviction based on sound reasoning, without any
trace of doubt. Such a person has no wavering or
doubt about the Enlightenment of the Buddha
because he considers deeply and sees clearly for him-
self that if one practices according to the teaching of
the Enlightened One, one can really put an end to
suffering. His belief or conviction is not based on
hearsay; he is not led by popular belief. He has no

515
skepticism as to the Dhamma, especially as to the
way of practice as taught by the Perfect One, leading
to the attainment of Nibbàna; because he has consid-
ered well and sees for himself that the way, when put
into practice, does lead to the cessation of defilements
and eventually to the cessation of suffering. He has
no doubts as to the nobility of the Sangha, the com-
munity of the Noble Ones because he sees there do
exist people who can practise the Dhamma and attain
181
to the Noble Truth of the Cessation of Suffering.

He has no hesitation in giving up the defilements

because he sees clearly that it is only through giving
up the defilements that the cessation of suffering
can be actually realized. He is free from any doubt
regarding the law of Kamma; it is clear to him that
in this world doing good does bear good fruits, that
doing evil surely entails evil consequences, and that
this is all true according to the conventionalism and
concepts concerned with the mundane level. He also
knows that on the supramundane level, both doing
good and doing evil are to be given up because cling-
ing to each of them is equally responsible for

181. Dukkha-nirodha-ariya-sacca.

516
subjecting one to the Cycle of Becoming, and that
Nibbàna, which is defined as the cessation of Suffer-
ing, can be realised only when one is completely free
from kamma, both good and bad. When one has
such clear understanding of all the above points one
is said to have liberated the mind from uncertainty.

7. Sloth-and-Torpor (thãna-middha), one of the

hindrances, can be got rid of by the power of the
Factors of Jhàna such as applied thought, which
directly reacts against this defilement. The term
sloth-and-torpor has never been used as a name on
the list of other subtle kinds of defilements, such as
the set of latent tendencies (anusaya). If it is to be
seen, it is to be found in the form of delusion (moha)
and therefore can be got rid of in the same way as
delusion. It is apparently because Sloth-and-Torpor
are marked by delusion, and the term “delusion” is
used already, that the term “sloth-and-torpor” is not
found itemized in the set of anusaya or other kinds
of subtle defilements. To list it would be superfluous
repetition to no purpose.

8. Restlessness (Uddhacca) as a hindrance

(nãvaraõa) can be calmed down by the Factors of

517
Jhàna which react directly against it, they are sus-
tained thought (vicàra) and happiness (sukkha). As a
fetter (saüyojana), restlessness means agitation of
the mind induced by a reaction to a stimulus under
the power of delusion. In this sense restlessness is
manifested in the form of curiosity to know or to un-
derstand things which attract one’s attention and
provoke or incite one’s imagination in the forms of
different thought constructions. Restlessness in this
meaning of a subtle Saüyojana (fetter) has to be
calmed down by the power of the kind of wisdom
which forms the Noble Path on the highest level. It is
only through the highest wisdom that one is able to
cut one’s craving to know or be interested in this or
that, and one can completely give up harbouring
curiosity, thinking and speculating, worrying, fear-
ing, etc.; all such varied forms of restlessness are
brought an end in their totality. Therefore, precisely,
if knowledge (¤àõa) with regard to no-self or voidness
(su¤¤atà) has illumined one’s mind and heart, rest-
lessness in its various forms just cannot come about.

9. Lack of Shame (Ahirika) is a kind of feeling,

on the strength of which one has no shame in doing
evil. It is calmed through considering and seeing

518
that by doing evil the mind is defiled, becomes lowly
and degraded, and that the person concerned falls
below the dignity of a human being. By considering
wisely in this way there is aroused the sense of
shame or the feeling of disgust and aversion towards
evil. Just as a man on the worldly level dislikes any
form of dirtiness and keeps himself physically clean,
so too a man can keep himself mentally clean all the
time while breathing in and out on the level of the
Dhamma by overcoming lack of shame in doing evil.

10. Lack of Moral Dread (anottappa) means to

have no fear of doing evil. It can be overcome by
wisely considering the deadly and terrible faults or
disadvantages of evil, by considering that lack of
moral dread is far more dreadful than the things
which one normally fears such as tigers, ghosts,
etc. By the power of such a consideration the feeling
of moral dread is aroused which keeps one aloof
from the pitfalls of evil in the same way as a person
who loves his life dreads and keeps aloof from the
danger which may take his life. To compare, in
order to see easily the sense of shyness or shame
(hiri) and the sense of moral dread (ottappa) (which
are the counter-parts of items 9 and 10

519
respectively), the person should think how he
would feel if he were, on the one hand, made to
touch a dirty object, such as a worm in a heap of
faeces! And if he were, on the other hand, face to
face with a tiger in the jungle, instead of at the zoo!

All that has been said is an account of the counter-

parts of each of the ten unwholesome things, and
they can as well be used as instruments to liberate
the mind from all the said unwholesome things.
When the meditator is unable to overcome any of
the ten unwholesome things directly by means of
contemplating breathing alone or through the power
of concentration alone, he must then, from time to
time as necessary, resort to the respective whole-
some things which are the opposites of the unwhole-
some things. While developing the corresponding
wholesome things in opposition to the unwholesome
ones, he watches all the time with each in-breathing
and out-breathing how the mind is being liberated
from that unwholesome thing. He is then said to be
one developing ànàpànasati all the time.

While liberating the mind in this way there is mind

which is sheer knowing, sheer consciousness

520
(vi¤¤àõa-citta — cq. p. 171). Knowledge (¤àõa) also
182
exists, mindfulness (sati) is established contem-
plating the mind as to how it is liberated from differ-
ent unwholesome things. Mindfulness comes to be
insight knowledge watching closely that both the
unwholesome things covering and surrounding the
mind and mind itself which is covered — together
183
with the mind which is even liberated — are all
equally conditioned things (saïkhàra). Therefore
they are impermanent, unsatisfactory (dukkha) and
no-self. With this understanding the meditator
comes to be wearied.

When the practice, etc. operates like this, it is called

184
Cittànupassanà-satipaññhàna-bhàvanà which is

182. cp. p. 334.

183. The word Dukkha is composed of ‘du’ plus ‘kha’,

lit. ‘du’ means difficult, hard and ‘kha’ means to
endure, to stand. Hence even the mind which is
liberated (as is meant here) is dukkha because its
state of liberation is difficult or hard to endure. It
is temporary and therefore unsatisfactory —
cp. Stage xiii.

521
the concluding of the third Tetrad of ànàpànasati.
As Bhàvanà is at its height and is perfect in all of
the four implications as mentioned previously (see
pp. 212–357), he gathers all the twenty-nine kinds
of dhammas as explained earlier in the fifth Stage.

To conclude the third Tetrad, one should espe-

cially note one more point, i.e., while each step is
equally concerned with concentration of the mind
( cittànupassanà ) the way of contemplating varies
in each case : In the first step the mind is concen-
trated by way of watching closely its different char-
acteristics as manifested from the very beginning
of practising ànàpànasati ( from the first step of
the first Tetrad ), right up to this Stage. In the
second step the concentration is applied to the
mind which is gladdened in the Dhamma or which
( automatically ) has gladness in the Dhamma by
watching how gladdening of the mind becomes
successively more subtle. In the third step contem-
plation is directed towards the mind, which is
being concentrated, noting carefully how the mind

184. The Development of the Establishment of Mindful-

ness Consisting in Contemplation of the Mind.

522
gradually comes to be concentrated from the low-
est level to the highest, from the coarsest level to
the most subtle. And, finally, in the fourth step
contemplation is directed to the mind which is
being liberated, watching closely how the mind is
liberated from different unwholesome things.

All these various kinds of contemplation are

carried out by means of breathing in and out to
the extent that the development of the establish-
ment of mindfulness is at its height. As a result
different dhammas are gathered together or
induced ( samodhàna ) equally in each and every
case or step of practice.

523
 Chapter xvi

The Fourth Tetr ad

(From the Contemplation of Impermanence

up to the Contemplation of Relinquishment)

The method of practice in the fourth Tetrad which

deals with The last four stages is as follows:

Stage xiii Contemplating Impermanence all the

time while breathing in-and-out.

Stage xiv Contemplating Fading away all the

time while breathing in-and-out.

Stage xv Contemplating Cessation all the time

while breathing in-and-out.

Stage xvi Contemplating Relinquishment all the

time while breathing in-and-out.

These four stages form a group concerning mental

development. In order to train himself in these four
stages, the meditator uses a mental object which

524
becomes manifest, as an object of contemplation
instead of the bodily-formation i.e. the breathing,
feelings of rapture and bliss, and the mind in differ-
ent mental states, as mentioned in the 1st, 2nd, and
3rd Tetrads respectively.

In this Tetrad the first point to be noted is that the

four things to be contemplated, namely imperman-
ence, fading away, cessation, and relinquishment,
do not include the terms unsatisfactoriness (dukkha)
and no-self (anattà).

How is it that the facts of unsatisfactoriness and no-

self have not been referred to? Are they not signifi-
cant here? In this case it should be understood that
if a person has fully comprehended impermanence,
he will also understand unsatisfactoriness. The
comprehension of impermanence together with un-
satisfactoriness pierces through the characteristic of
no-self. Everything is in flux. There is no ‘self’ or
‘soul’ to be grasped at. There is no ‘real being’ in the
whole being of the supposed, so-called individual or
person. Look at a flowing ‘stream’. We say that there
is a stream, that there is water in the stream, that
the ‘stream’ flows. But is there really a ‘stream’ that

525
flows? He who understands the nature of ‘flowing’
understands the truth of no-self of ‘the stream’.
Thus no-self is seen with the seeing of flowing or
impermanence of all the material and mental
processes (nàma-råpa). Impermanence and no-self,
being inter-related, cannot be thought of separately.
If one of the three characteristics is seen, the other
two are also inevitably understood; this is natural.
For this reason in the discourse on ànàpànasati,
having mentioned only Impermanence, the Buddha
passes over to Fading away (viràga) without
mentioning unsatisfactoriness or no-self by name.
185
In another place, the Buddha says: “Perception of
No-self, O Meghiya, appears to the person who has
Perception of Impermanence; he who has Perception
of No-self attains to the destruction of the conceit ‘I
am’ and thereby experiences Nibbàna here and
now”. This shows that he who has Perception of
Impermanence (anicca-sa¤¤à) attains Nibbàna. The
seeing of impermanence (which leads to Nibbàna) is
not half-way or vague as is taught in other
doctrines: At some places in the Pali scriptures,
other teachers, such as âraka, also used the

185. A. 9. 3 (IV. d. 358).

526
doctrine of impermanence; but, however elaborate it
was, it was shallow and vague compared with what
the Buddha meant by impermanence. By contem-
plation of impermanence in the practice of ànàpàna-
sati the meditator gains a deep, clear, and complete
vision encompassing the penetration of unsatisfac-
toriness and no-self. Further, the term ‘imperma-
nence’ as used by the Buddha has two shades or
levels of meaning: Firstly, if used to make a trio with
‘unsatisfactoriness’ and ‘no-self’, ‘impermanence’ is
confined only to the meaning ‘state of being imper-
manent’. Secondly, if used alone, it also covers the
meaning of the other two terms, (The same applies
to the other two terms — any one of the three terms
used alone covers the other two). The use of ‘imper-
manence’ in the thirteenth Stage of ànàpànasati is
an example of this.

The practice of the fourth Tetrad as a whole aims

essentially at developing Insight (vipassanà) or
Wisdom (pa¤¤à) and in this it differs from all the
foregoing twelve stages, of which some are con-
cerned with Tranquillity (samatha) and some with
Tranquillity-plus-Insight. Therefore, for the training
in all the four stages of this last Tetrad, it is advised

527
that the phenomena (dhamma) such as imperma-
nence should be contemplated. This Tetrad is given
186
the name Dhammànupassanà satipaññhàna and
will now be considered step by step.

Stage xiii
(contemplating impermanence)

The guideline for practising the thirteenth Stage is

this:
“Contemplating impermanence, I shall
breathe out,” thus he trains himself;

“Contemplating impermanence, I shall

breathe in,” thus he trains himself.

While the meditator is contemplating or seeing

impermanence, there is no chance for him to have
any evil ‘intention’ (cetanà), that is, he cannot break
any moral precepts — thus he trains himself in the

186. The Establishment of Mindfulness consisting in

Contemplation of the Phenomena (dhamma).

528
Training of Higher Morality. While contemplating in
this way his mind is one-pointed and focussed. He is
endowed with the right level of concentration so it
can be balanced with wisdom; thus he trains him-
self simultaneously in the Training of Higher
Concentration. Seeing impermanence is in itself
fully established in the three aspects of the Training
while contemplating impermanence.

Regarding the expression ‘contemplating imperma-

nence’ these points have to be considered: What is
impermanent? In what sense does impermanence
manifest itself? How to contemplate impermanence?
Who contemplates impermanence? All conditioned
things are impermanent; the nature of impermanence
is manifested by applying Mindfulness (sati). The per-
son who watches closely the nature of impermanence
all the time with each breathing in and breathing out
is called one who contemplates impermanence.

(1) As an answer to the question “what is

impermanent?” the statement “all conditioned things
are impermanent” is too brief and vague; it does not
help one to understand clearly the distinct practice
for contemplating what is impermanent. There must

529
be a more comprehensive answer to the question.
Therefore, as a rule, among meditation practitioners
the answer to this question is commonly given like
187
this: The five Aggregates, all six Internal Sense-
188
Bases, and the twelve links of Dependent
189
Origination are impermanent. All these dhammas
are to be considered individually:

The first group, the five Aggregates, referring to

Materiality, Feeling, Perception, Mental formations
and Consciousness, has a wide connotation encom-
passing every thing in the world, and can be sum-
marized as materiality and mentality. All these
things here have the position or status of objects
(àrammaõa), that is, things which are seen, heard,
done, etc. No matter in how many ways they are
divided, they are all comprised in the expression ‘the
five Aggregates’, or ‘Mentality and Materiality’. They
form in general the object (àrammaõa) of Insight
(vipassanà).

187. Pa¤ca-kkhandhà.

188. âjjhattikàni Ayatanàni.

189. Pañicca-samuppàda.

530
The group of six Sense-bases refers to eye, ear,
nose, tongue, body, and mind, including the corres-
ponding Consciousness (vi¤¤àõa) arisen through
each of these six Sense-bases, together with other
things which function jointly. All these things have
the status of subjects, each performing the corres-
ponding function of seeing, hearing, etc. The five
Aggregates as objects and the Bases as subjects
are to be contemplated so that all things in their
entirety are included, and the meditator, having
seen that both the subjective and the objective
worlds are impermanent, does not cling to them. As
a result the meditator realizes that form (the object)
and the eye, (the subject) are both impermanent.
The same applies to the other Sense-bases and their
corresponding objects.

The next group, the twelve links of Dependent Origin-

ation, signifies the mode or manner of all kinds of
conditioned arisings at the moment of seeing a form,
hearing a sound, etc. At that time the meditator notes
how many different conditioned arisings there are in
succession and what modes of conditions are involved
in that process of arising. He contemplates each of the
modes as impermanent; that is, he observes closely

531
that Ignorance, the first link, conditions Kamma-
formations; Kamma-formations condition Conscious-
ness; Consciousness conditions Mentality-plus-
Materiality; Mentality-plus-Materiality conditions the
six Sense-bases; these condition Sense-impression;
this conditions Feeling; Feeling conditions Craving;
Craving Clinging; clinging conditions Process-of-
becoming; this conditions Birth and Birth finally
conditions Old Age, Death, Sorrow, Lamentation, Pain,
Grief and despair. In this way he sees the conditioned
arising of different phenomena (dhammà). And then
he contemplates the conditioned cessation which
follows just the opposite pattern of arising; the cessa-
tion of Ignorance makes Kamma-formations cease.
The cessation of Kamma-formations makes conscious-
ness cease; and so forth until, with the cessation of
Birth, Old Age, Death, etc. cease. As with conditioned
arising so with conditioned cessation he contemplates
each of the twelve modes of cessation and notes, it as
impermanent. Thus the meditator sees not only that
the six External Bases (bàhiràni àyatanàni) such as
form, etc. and their corresponding Internal Sense-
bases such as eye, etc. are impermanent, but also
that the phenomena which arise because of their
relation are impermanent as well. In this way he

532
contemplates exhaustively the impermanence of
everything whatsoever.

To conclude the whole topic by way of illustrating

again briefly: In the act of seeing a visual form there
arise different mental states. To analyse: There is an
object or external base, which is the form seen;
there is contact with the object of form, the internal
base, the eye; there are different modes or manners
in which the first two things are related, that is, for
instance, the manner in which the eye has
contacted the form, the manner in which there
arises Eye-consciousness (cakkhu-vi¤¤àõa), and the
manner in which there happens the coming together
of the three (eye, form and eye-consciousness) known
as Sense — or Sensorial — impression through eye
(cakkhu-samphassa). The pattern in which that
Sense-impression gives rise to feeling (cakkhu-
samphassajà vedanà) which in turn conditions
Perception, Volition (sa¤¤à, Cetanà Vitakka, Vicàra,)
etc. and finally one experiences unsatisfactoriness
due to their impermanence. Briefly, he knows that
the subjective world inside, the objective world out-
side, and the world resulting from their inter-
relationship or inter-action are all impermanent.

533
It is only through contemplating impermanence in
this way that one can pierce through the character-
istics of unsatisfactoriness and no-self or voidness
(su¤¤atà), so that one becomes wearied and finally
renounces everything without any clinging.

To sum up the answer to the question “what is

impermanence” : (i) There are things which are
contacted, (ii) there are things which perform the
function of contact, (iii) there are various different
modes and manners or patterns in relation to
contact. These three categories comprise all that is
impermanent, otherwise called conditioned things
(saïkhàra). It does not matter in how many ways
each of the categories is divided; all must be actu-
ally seen as impermanent in the way described
above.

(2) How impermanence manifests itself and how

to contemplate impermanence: The characteristic or
nature of impermanence is manifested essentially in
the sense of arising, decaying, and ceasing, as is
clear from the Pali scriptures: “All conditioned
things are impermanent; they are of the nature of
arising and decaying; having arisen they cease to

534
 190
be.” This shows that nothing is in the same state
all the time; there is continuous change. This
continuous change means there must be arising
and ceasing. If there is no cessation there can be no
change, no new arising. Therefore, change implies
arising, then ceasing, then arising anew in other
forms, endlessly. The term ‘impermanence’ not only
shows the process of arising and ceasing but also
shows that each new arising is not the same as the
preceding arising.

(3) How to contemplate impermanence: There are

various stages in which to contemplate it — from
shallow to successively deeper and deeper. The very
first stage, that is, the earliest way which an ordin-
ary person would understand, is to consider the
impermanence of conditioned things (saïkhàra) in
groups. For example, consider the five Aggregates
which taken together are conventionally called a
‘person’. A person is born as a child and then gradu-
ally grows up, grows old, and finally dies. Or to ana-
lyse, the life span is divided into three periods,

190. Aniccà vata saïkhara uppàda-vaya-dhammino,

Uppajitvà nirujjhanti (tasaü våpasamo sukho).

535
youth, middle age, and old age, and each period is
full of very many changes. However, contemplating
or considering this way is still coarse. Things change
not only every day, every hour or minute or even
second; they are actually changing every single
moment (Citakkhaõa). This ‘moment’ cannot possi-
bly be measured by the ordinary means of measur-
ing time. According to the language of Abhidhamma,
a moment is so short that it cannot be precisely
measured. A Cittakkhaõa (lit. thought moment) is
incomparably faster than anything in the world, for
instance lightning etc. This means that all things
whether material or immaterial or mental are invisi-
bly and continuously changing every thought
moment. Each atom of a material or physical body is
changing at tremendous speed, not to mention
mental things which are changing at a still greater
speed. All this amounts to contemplation from the
standpoint of time. That is, we take time as the
measure to grasp impermanence. The tiniest thing,
indivisible as it may be, is subject to instant changes,
i.e. in the shortest conceivable length of time.

Further, in the next stage of contemplation, one

sees impermanence in a more subtle way: one, sees

536
that all the different things in the world, whether
material or mental, whether within the body or
without, all equally depend on one single instant of
consciousness (or mind, citta, that is, a mind
which is performing the function of contacting
or sensing an object through the eye, ear, etc.).
Different things, are known in the world because
there is consciousness sensing them. If no con-
sciousness arises, then the different things in the
world are in effect non-existent. On this ground the
arising of mind (i.e. arising of feeling or sensing
191
them) means therefore the arising of all objects
192
(or their appearing to be felt or sensed). As soon
as mind (citta) ceases, they too cease, being non-
existent for the individual concerned. We can there-
fore say that everything depends on the mind, is in
the power of the mind, or has significance only

191. Lit. translated: Since mind arises (i.e. since

consciousness of those things arises, or “since
mind becomes conscious of those things”).

192. Lit. translated: Those things arise (i.e. they

appear in the consciousness, or “manifest to the
consciousness”).

537
because of consciousness or mind, and is always
arising and ceasing with the arising and ceasing of
consciousness. Thus, since consciousness is some-
thing which is arising and ceasing every moment, it
follows that all things, whether material or mental,
inside-or outside the body, are arising and ceasing
193
every thought-moment too. Contemplating like
this, is subtler than the contemplation described in
the preceding stage.

Further, at the next stage of contemplation one

contemplates in a still deeper way: One sees that
different things come into being dependent on many
layers of causes and conditions. Impermanence or
change is not directly inherent in different things as
such but is inherent in their causes and conditions,

193. cf. “When the Aggregates (which include

consciousness or mind as well) arise, decay and
die, O Bhikkhu, every moment you are born,
decay and die.” (Khandhesu jàyamànesu
jãyamànesu mãyamànesu ca khaõe khaõe tvaü
bhikkhu jàyase ca jãyase ca miyase ea Paramat
thajotikà, Sàüaõerapa¤ha-vaõõaõà: Prmj. I (PTS)
P. 78).

538
and these are altogether impermanent because they
again are dependent on causes and conditions
which are again impermanent in themselves, and so
on and on. For instance, let one consider why the
body changes; one will see that one condition for the
sustenance of the body is the supply of food consist-
ing of rice, fish, etc. which are always changing.
Why is there change in rice, fish, etc.? Because they
are conditioned by elements, climate, etc. which are
always changing. Further, elements and climate are
conditioned by other things which are in themselves
impermanent as well — thus this process goes on
endlessly. As the state of flux holds true with regard
to material things, it is all the more true of mental
processes because they are quicker. To sum up,
different things change because they are dependent
on conditions which change; and this dependence
on conditions goes on in an infinite regress. To see
impermanence in this way has a wide meaning, to
the extent that one simultaneously penetrates (the
characteristics of) suffering or unsatisfactoriness and
no-self.

Another way to contemplate impermanence is in the

sense that each of the conditioned things consists

539
itself of many things, each of which can be further
and further analysed and finally seen as void. It is
only because at times different things come into
contact with one another in the right proportions
that there come into being phenomena appearing to
be something substantial, a soul or self, or some-
thing satisfactory and desirable. As soon as the
mode of their coming into contact with one another
changes, the phenomenon concerned disappears. It
should be observed that any kind of combination
through which different things come in contact and
account for the appearance of a phenomenon, can-
not be permanent; it is bound to be broken up and
dissolved all the more easily: In the same way, when
a group of men are put to work together, differences
in opinion will come up all the more easily in
proportion to the number of men in the group. As a
natural consequence the mode of relationship of the
men in the group will be all the more bound to
change according to the number of men. The
purpose of this illustration is to point out that at
this stage one contemplates the impermanence of
the mode of combination or relationship of different
things as against seeing impermanence in the things
themselves as in the preceding stages.

540
All that has been said is intended to illustrate the
nature or characteristic of impermanence from
different angles. We shall now further discuss the
method of contemplating impermanence.

Generally speaking, to contemplate impermanence

means to contemplate and see the arising, continua-
tion, and ceasing of all things. But now it is not
intended to give thought to all things, or different
phenomena concerning things, and examine them
in the light of cause and effect, “concluding” that
they are impermanent. To do that would merely be
dry intellectualization based on rational or logical
thinking and having nothing to do with the develop-
ment of (insight) meditation. This way of rational
thinking results in generalizing or formulating
theories as may be required by convention; it does
not at all result in gaining clear insight or the kind
of penetration which gives rise to weariness
(nibbidà), dispassion (viràga), etc. To contemplate
in the sense of developing insight one has to turn
inward, that is, one has to watch closely different
things within, which one has made manifest or
actually given rise to, then see the change inherent
in those things and note at the same time the

541
change apparent in one’s own mind as well. All this
one does first in the present, that is, when things
are present before the mental eye, and then one
must note how they come to be past. In the same
way one sees the present in relation to the future by
noting that what one is presently contemplating was
future just a thought-moment before. While one is
practising like this, one penetrates through the fact
of impermanence, thereby thoroughly realizing it.

To illustrate: in the case of contemplating any of the

five Aggregates, the meditator must first make the
Aggregate become clearly manifest before the mental
eye. For instance, while contemplating the body, the
meditator has to watch closely a particular aspect of
the body, such as the breathing, in order to gain a
clear penetration of the fact that the body is imper-
manent etc., so that there actually arises weariness.
This way of direct realization is quite different from
thinking about the body by analysing it into
innumerable parts, because intellectual analysis
does not actually enable one to see the nature of the
impermanence of the body. Breath is the element
air, which is one of the four elements constituting
the body, and is, moreover, the most significant of

542
all the four. Why? Because if the element air
happens to be in disorder the remaining three
elements, earth, water, and fire, also come to be in
disorder or may even be dissolved. It is most appro-
priate and wise to contemplate the body in its
breathing aspect because breathing is the most sig-
nificant aspect of the body and is also the one that
can be contemplated most conveniently. To contem-
plate each breathing in and breathing out amounts
to contemplating the body directly and closely, and
through it (contemplation of breathing) the medita-
tor can gradually penetrate the impermanence etc.
of the body and eventually give up clinging to it, as
explained earlier (Stage v). This is all about the way
or method which brings one face to face with the
thing that one is contemplating, and eventually one
can really contemplate it and can truly see it. It
should be evident that this (method) is totally,
absolutely different from rationalizing about cause
and effect, because mere thinking is too far away
from the actual realisation of the nature of the body.

Even in the case of contemplating those Aggregates

(khandha) which are mental (as against the physical
one, the form or body), such as feeling, etc.; the same

543
principles are applied. That is, the meditator must
first of all make the feeling become actually manifest
before the mental eye, especially by developing
concentration until there arises the feeling of
Rapture, or Happiness (pãti, sukha). Having given rise
to feeling he should then, in the way mentioned
194
above, watch it closely and contemplate its
characteristics of impermanence together with the
different causes and conditions which account for the
state of impermanence. All this is to show the
important fact that in order to contemplate any
particular thing one must first make that thing mani-
fest and then watch it with concentrated mind; in
this way one will clearly see different characteristics
and facts concerning that thing. It serves no practical
purpose just to have in mind the name of the thing
concerned and ponder it in the light of one’s book-
learning supported by one’s power of imagination and
thinking, “it must be like that.” No matter how much
one is gifted with the power of imagination and uses
this gift to know the truth one will just not be able to
realize it face to face as can be done through develop-
ing insight-meditation as referred to here.

194. See pp. 487–509.

544
Even though the things to be contemplated are classi-
fied into three groups or divisions (of Aggregates,
Sense-bases and Dependent Origination), and even
though in each division there are several items as
195
discussed earlier, there is a way of practice
through which all these things can simultaneously
be seen face to face.

(i) The Five Aggregates. We can penetrate the

five Aggregates through contemplating the breath-
ing in the manner mentioned earlier: We can pene-
trate feeling by contemplating Rapture and
Happiness arising at the time of practising concen-
tration, or even other kinds of feeling which we are
actually experiencing. We can penetrate Sa¤¤à
through contemplating our own perceptions in gen-
eral, noting how they change. To see in detail, we
watch perception arising after feeling (vedanà), not-
ing how perception arises, how it changes, how it
ceases, etc. To penetrate mental formations
(saõkhàra) involves, the same method as in the
case of Perception. That is, to see them clearly, we
should watch the state of mind, see how it is influ-

195. See pp. 478–486.

545
enced by thought, no matter of what kind, and
should note why and how a certain type of thought
has arisen, how it changes and finally how it comes
to an end or ceases to be. As for penetrating or
“seeing in detail,” having given rise to feelings of
Rapture and Happiness in the stage of Absorption
or otherwise, we watch closely the Perception and
Thought (tal) caused by those feelings, seeing how
they are impermanent with reference to details at
the seventh and the eighth Stages (Here it should be
understood that by (different kinds of) Thought is
meant the Aggregate of Mental Formations.) In order
to penetrate the vi¤¤àõakkhandha we focus on the
act of being clearly conscious of a sense-object
which has contacted its corresponding sense-organ,
noting why and how consciousness arises, in which
way it is manifest and how it ceases to be. However,
all this is difficult to do because consciousness
arises and ceases too fast. It is better and more
convenient to turn to the contemplation of the mind
itself, that is, we should closely watch the mind
performing different functions. The mind functions
sometimes to know objects, sometimes to know feel-
ing, and sometimes to think about various things.
The mind is so conditioned that sometimes passion

546
may, or under other conditions, may not arise;
sometimes the mind gives rise to ill-will, delusion,
etc. Keeping the above in mind, we must watch
closely the states and activities of the mind under
all circumstances and at all times. After having
observed in this manner, it is possible to conceive of
the fifth Aggregate, Consciousness. All other things
such as the six External Sense-bases or objects are
included in the five Aggregates and have to be seen
when actually serving as objects of contact.

(ii) The Six Internal Sense-bases. The eye, ear,

nose, tongue, body, and mind, which perform the
function of knowing external objects, follow the
same pattern as the five Aggregates. Each Sense-
base performs its function to know its correspond-
ing external object. For example, when the eye sees
a visual object, and is conscious of it, we notice that
prior to seeing the object, it was as if the eye were
non-existent, i.e. it was meaningless. But as soon as
a visual object comes into contact with the eye, the
eye becomes meaningful. This is what is meant by
the “eye coming into being”. When the eye has ful-
filled its function of seeing, it is again as if it did not
exist, until another form appears for the eye to see.

547
In this way we see the birth of the eye (concept), its
continuation, and its final passing away. The same
principle applies to the ear, nose, tongue, body, and
mind. We therefore conclude that we can see the
impermanence of each of the Sense-bases only by
observing it as it functions.

(iii) Dependent Origination. The same applies in

the case of the different modes of Dependent Origin-
ation involving material and mental factors. We can
see each mode clearly as impermanent when we
closely watch each of the modes while it performs
its function. In brief, when the eye comes into
contact with form, we should notice how ignorance
successively gives rise to the following: (1) thought-
formation (Kamma-formation), (2) Consciousness,
(3) bodily and mental processes (Mentality-plus-
Materiality) (4) the Sense-bases, ready to perform
their several functions, (5) each Sense-impression in
its totality, (6) Feelings, (7) desire or Craving with
regard to Feelings, (8) strong, intense Clinging,
(9) creative activity, (10) Birth of processes, and
finally (11) decaying and fading away (aging and
death), as well as other kinds of suffering such as
Sorrow, Lamentation, etc. All this is called the com-

548
plete working out of the various inter-dependent
modes of Dependent Origination. Each factor, aris-
ing from Ignorance, gives rise to a following factor,
which gives rise to another factor, etc. On the
whole, we must contemplate closely the imperman-
ence of each of the modes while it is actually
performing its function and undergoing successive
conditioning. That is, we can penetrate Ignorance
which gives rise to thought-formations because of
our delusion. We also can penetrate thought-
formations as they really are at the time they condi-
tion consciousness, in their capacity of something
dynamic, always endowed with creative power. And
we can penetrate Consciousness as it is, only when
it conditions the functioning of bodily and mental
processes. Consciousness gives rise to certain
bodily and mental processes appropriate to its
nature. By the power of the element of conscious-
ness (vi¤¤àõa-dhàtu ), the functioning of bodily and
mental processes is carried out. If there is the
element of Consciousness alone, it cannot create
anything. But when it comes into contact with body
and mind, it manifests its power. In the same way,
the mental and bodily processes do not, if they are
dissociated from consciousness, come into exist-

549
ence, because one has no bodily or mental feeling
without consciousness. Further, we can really know
body and mind only when they are manifest in feel-
ings through the Sense-bases of eye, ear, nose,
tongue, body and mind. Mind and body make these
Sense-bases the basis of Feeling. Even with regard.

550
 This section should be read after this Anapanasati - Mindfulness of Breathing

By Buddhadasa Bhikkhu
Translated by Bhikkhu Nagasena

THE FOURTH TETRAD:

DHAMMANUPASSANA

SATIPATTHANA

(From the Contemplation of Impermanence up to the

Contemplation of Tossing Back All SankhŒras)

Now we come to the practice of the Fourth Tetrad of înŒpŒnasati, which discusses the
last four stages of Mindfulness With Breathing, as follows:

XIII. Continually contemplating impermanence while breathing in and out;

XIV. Continually contemplating fading away while breathing in and out;

XV. Continually contemplating total quenching while breathing in and out;

XVI. Continually contemplating letting go while breathing in and out.

These four stages together form the tetrad of mental development which examines
Dhamma (Truth, Reality) — that is, truths which manifest themselves as objects to train upon —
rather than scrutinizing the body (the breath), feelings (p´ti and sukha), and the mind according to
its different features, as was done in the first, second, and third tetrads, respectively.1

1
For a discussion of the first three tetrads see Mindfulness
With Breathing: Unveiling the Secrets of Life (details in "Books
& Tapes" section).

524
 In this the fourth tetrad, the first point of interest is that the Buddha mentioned four
dhammas: anicca× (impermanence), virŒga (fading away), nirodha (quenching), and
paÊinissagga (letting go), without saying anything about dukkha× and anatta. Thoughtful
people will raise their eyebrows at this and wonder whether or not unsatisfactoriness and not-self
are of any importance. We should understand that they are of great importance, but in this instance,
the Buddha included them both within anicca× because of the fact that, if we fully realize
impermanence, we will naturally realize dukkha× within it; and if we fully realize both
impermanence and unsatisfactoriness, then we'll realize anattΠРthat there is nothing to attach to
as "self" or as "ourself." For example, when we see water flowing, then we naturally see the fact
that the water carries various things with it, or that this single-minded flowing of water doesn't
listen to anyone. This example illustrates how these three facts are inseparably associated. In
essence, when we fully see one characteristic, we must also see the remaining two included with it.
For this reason the Buddha spoke only of anicca×, then passed on to virŒga and nirodha without
mentioning dukkha× and anattŒ specifically. In another place, the Pali scriptures record that the
Buddha said: "Medhiya, perception of not-self (anattŒ-sa––Œ) appears to one who has perception
of impermanence (anicca-sa––Œ); one who perceives not-self removes ego conceit (asmimŒna)
and experiences nibbŒna here and now (diÊÊha-dhamma)." This shows that the Blessed One held
that when there is perception of impermanence there is perception of not-self, ego-conceit is
abandoned, and nibbŒna is realized. To put it more succinctly, one who perceives impermanence
realizes that very nibbŒna.

It must be understood, however, that contemplation here is no partial perception of

impermanence like in other, non-Buddhist sects, as mentioned in the Pali texts. Although some
sects spoke of anicca× in detail, for example, that of the teacher Araka, their manner of realizing
impermanence no matter how sophisticated is not what we're speaking of here. That is still a kind
of anicca× which is external to the Buddha's teaching. Therefore, the realization of impermanence
in the thirteenth stage of ŒnŒpŒnasati has it's own specific meaning, different from that of other
teachers in other places. Here we see more deeply to the degree of dukkha× and anattŒ. This
meaning of anicca× appears in many other places in the scriptures, even though the general
meaning refers to anicca× alone. We should follow the following standard:

whenever all three characteristics are mentioned, anicca× then has the narrow meaning,
referring only to itself;

when only anicca× is mentioned, know that the Buddha included dukkha× and anattŒ
with it.

525
The Buddha gave us this standard for use in cases such as this thirteenth stage of ŒnŒpŒnasati.

înŒpŒnasati's fourth tetrad, in essence, is purely vipassanŒ (insight) and pa––Œ (wisdom),
unlike the previous stages which are either samatha (tranquility) or samatha mixed with
vipassanŒ. Therefore, this tetrad of the practice of ŒnŒpŒnasati, which begins with scrutinizing
impermanence, is known as the Contemplation of Dhamma Foundation of Mindfulness
(dhammŒnupassanŒ-satipaÊÊhŒna) which we will now consider step by step.

¥¥¥ ¥¥¥ ¥¥¥ ¥¥¥ ¥¥¥

526
CHAPTER 17:

LESSON THIRTEEN OF ÄNÄPÄNASATI

(Continually Contemplating Impermanence)

The object or topic of the thirteenth lesson of ŒnŒpŒnasati, the first lesson of the fourth
tetrad, is:2

"That bhikkhu, trains himself: continually contemplating impermanence, I will breathe in;

Trains himself, continually contemplating impermanence, I will breathe out."3

The words "trains himself" here, should be taken to mean that when impermanence is seen
there is no opportunity to concoct any immoral volition. Thus, one is unable to violate any moral
precept and there is automatic s´la-sikkhŒ. While contemplating in the manner of this lesson, there
is the kind of samŒdhi which is closely connected with pa––Œ and equal to its strength, and so
citta-sikkhŒ is included, also. Peering into or penetrating4 the aniccalakkhaöa (characteristic of
2
"Lesson" translates a Thai word (khan) which usually means
step, stage, or level. As many Western meditators tend to be
impatient and see "steps" as things to hurriedly climb, we use
the word "lesson" and emphasize that these are lessons to study
for one's entire life.
3
Aniccánupassí assasissámíti sikkhati;
Aniccánupassí passasissámíti sikkhati.
(Änápánasati-Sutta, M.iii.82.)
4
The Thai word peng is used to translate the Pali word
jháyati (the verb form of jhána) which is hard to render. It can
mean to stare, to fix upon, to peer at or into, to focus upon, to
hunt after. We use penetrate here because it relates to paññá and
insight, and to getting deeply into natural facts.

527
 impermanence) is already pa––Œ-sikkhŒ. Thus, our bhikkhu is complete in the threefold training
while practicing this step.

Regarding the words "continually contemplating impermanence," that is, aniccŒnupass´,5

the following questions must be considered:

1. What things are impermanent?

2. What is the nature of the condition of impermanence?

3. How do we contemplate impermanence?

4. Who is "the contemplator of impermanence" (the aniccŒnupass´)?

For a start, we may answer that all sankhŒras (concocted things) are the impermanent
things. Originating, existing, and ceasing are the conditions of impermanence. Using sati to
scrutinize6 the fact of impermanence is aniccŒnupassanŒ (contemplation of impermanence). The
person who does this with every inhalation and exhalation is named "aniccŒnupass´" (one who
continually contemplates impermanence).7

Now, we'll consider the things that have the condition of impermanence.

I. WHAT THINGS ARE IMPERMANENT?

A succinct and comprehensive reply is that all sankhŒras are the things which are
impermanent. Such an answer, however, is not very useful for the practical examination of

5
Aniccánupassí is formed from anicca, impermanence; anu,
along, after; and passa, one who sees; thus: "the one who sees
and looks into impermanence," "the contemplator of impermanence."
6
Kamnod (Thai): to scrutinize, to focus attention on, to fix or set (a date), to
observe, to note.
7
The first three questions will be examined in detail. The fourth need not.

528
 impermanence. We require a clearer answer than that. Thus, while speaking within the boundaries
of this step of developing ŒnŒpŒnasati and when asked what things are impermanent, the
"experts"8 replied with the principle that the five khandhas, the six inner Œyatanas, and the twelve
modes of paÊicca-samuppŒda are the things which are impermanent. Their intention was that we
take up these dhammas for examination one by one and group by group.

A. THE FIVE KHANDHAS: This first group consists of rèpa, vedanŒ, sa––Œ, sankhŒra, and
vi––Œöa. This is a broad and general examination encompassing the many things of this world. We
can speak even more concisely of nŒma and rèpa, which, nonetheless, refer to all things in the
world, both mental and material. All of these things are considered to be categories of sense objects,
that is, the things watched, seen, heard, listened to, smelled, thought, etc. and including the objects
of all actions. No matter how many dozens or hundreds of categories we arrange them in, they are
always included in the terms "five khandhas" or "nŒma-rèpa." These are the general objects of
vipassanŒ.

B. THE SIX INTERNAL SENSES: This second group consists of the eyes, ears, nose, tongue, body, and
mind-sense, together with the consciousness (vi––Œöa) which arises at the six sense doors, and including
the other things which arise in conjunction with the senses. All of these things are arranged within the
categories of "Actors" and "The Subjects of Actions," namely, watcher, listener, smeller, taster, thinker, and
the other contactors of the above mentioned sense objects. That side consists of the objects or receivers of
the sense activity; this side consists of the subjects or doers. The experts advised us to examine both groups
in order to completely and finally see the utter impermanence of both groups. Then, we won't attach to
either. Thus for example, when the eyes see a form, observe that the form which is the object seen is
impermanent, and that the eyes which are the subjects seeing are impermanent.

C. THE TWELVE MODES9 OF DEPENDENT ORIGINATION: This last group focuses on every
aspect or process of conditioning which interdependently arises in the moment, for example, of seeing a
form. In that moment, no matter how many levels of concocting there are and how many factors are
involved, each one must be examined to see impermanence. Every movement in the process must be

8
The ancient meditation masters and subsequent commentators, shorthand for
accepted traditional knowledge.
9
Äkára, Tan Ajahn uses this term frequently and in a variety of ways, but we have
had difficulty translating it properly. Literally, it means "the (way of) making,"
way of acting or being, mode, condition, factor. We alternately translate ákára as
mode, condition, movement, and factor. (ET)

529
observed and fully seen: avijjŒ (ignorance) conditions sankhŒra (mental concocting); sankhŒra concocts
vi––Œöa (consciousness), consciousness concocts nŒmarèpa (mind-body), nŒmarèpa concocts the
saÂŒyatanas (six senses), the senses concoct phassa (contact), contact concocts vedanŒ (feeling), feeling
concocts taöhŒ (desire), desire concocts upŒdŒna (attachment), attachment concocts bhava (existence),
existence concocts jŒti (birth), birth concocts ageing and death (jarŒmaraöa), sorrow, lamentation, grief,
pain, and so on, all of which are the arising side of dependent origination, the side which concocts dukkha.
As for the modes of the quenching side of dependent origination, the same approach is used but in the
opposite direction, that is, in the direction of inducing quenching: the quenching of ignorance quenches
sankhŒra, the quenching of sankhŒra quenches vi––ŒÖa, the quenching of consciousness quenches
nŒmarèpa, and so on until the quenching of birth leads to the quenching of ageing, death, and the rest, so
that the whole thing, including dukkha, finishes. The twelve modes in the arising side and the twelve modes
in the quenching side must be brought under examination so that the impermanence of each mode is seen. In
other words, when seeing the external Œyatanas, such as forms; the inner Œyatanas, such as the eyes; and
the fact that the interaction between the two Œyatanas leads to the arising of a variety of other conditions,
realize that all of these things are impermanent. This leads to the complete, clear cut realization that
everything is impermanent. Such a realization is more complete and final than can be examined in any other
way.

To summarize in one more brief example, when the eyes see a form, there arise various experiences in
sequence. We can distinguish three sides to our examination: (1) the object or external Œyatana, the form,
which is seen; (2) the subject or inner Œyatana, the eyes and all of the nervous system concerned with vision;
and (3) the different conditions which arise out of the relationship between the two, such as, the movement
of the eyes being stimulated by form, the movement causing eye-consciousness to be born, the movement of
contact between these three things ("eye-contact"), and the movement in which eye-contact causes vedanŒ
(as cakkhusamphassajŒvedanŒ) and the movement of vedanŒ concocting the arising of perception,
volition, thought, pondering, and so forth on up to the making of actions (kamma) and receiving the results
of actions in the myriad kinds of dukkha. All of these movements, conditions, stages, and aspects must be
investigated and seen as nothing but impermanence, just as with the outer and inner Œyatanas. In short,
realize the impermanence of the external Œyatanas, of the internal Œyatanas, and of all the conditions
related to them.

Only by realizing the impermanence of these things in this manner will we reach a genuine realization
of dukkha×, anattŒ, and su––atŒ which in turn leads to disenchantment (being fed up) and the fading
away (dissolution) of desire. Any approach other than this is just a half-baked understanding of
impermanence in which one gets stuck at that point, the same as with the seeing of impermanence in sects
outside of Buddhism, as discussed above.

530
 To summarize the point under consideration here once again, when asking "What is impermanent?" the
answer is: things which are experienced, the things which perform the function of experiencing, and the
various modes and conditions associated with that experience. These three categories together comprise all
the things which are impermanent, which we like to call "all sankhŒras." Analyzing these things into
dozens or hundreds of categories is not important. The only important matter is to see the impermanence of
the sankhŒras truly, in the way explained here.

II. WHAT IS THE CHARACTERISTIC OF IMPERMANENCE?

The essence of this matter is found directly within the phenomena of arising, the phenomena of decay,
and the phenomena of cessation, which in Pali is expressed, "All things are impermanent, naturally arising
and passing away; once they arise, they cease." 10 This quotation exactly expresses the meaning of
impermanence. Things do not exist in a single unchanging state forever, rather they are continuously
changing. When there is change, there naturally must be arising and ceasing. If there is no cessation, change
leading to new kinds of arising could not happen. Thus, the word "change" means arising then ceasing in
order to arise anew in other forms endlessly. For this reason, the word "impermanence" has two meanings:

1. continual arising and ceasing,

2. No arising repeats itself due to the new causes and conditions which are continuously
intervening.

In order to see the meaning of "impermanence," both meanings must be investigated until seen clearly and
truly.

III. THE LEVELS OF CONTEMPLATING IMPERMANENCE

10
Aniccá vata saºkhárá uppádavayadhammino uppajjhitvá nirujjhanti.
(Maháparinibbána-Sutta, Digha-Nikáya)

531
 What are the different levels of contemplating impermanence? Impermanence can be examined on
successively deeper levels of contemplation. The first and easiest level, which anyone can see, is to observe
the impermanence of groups of sankhŒras. We take groups because they're easy to see. For example, in a
collection of aggregates which we call a "human being," we easily see birth as a child, growth up to old age,
and death. Or to break this into smaller parts, we can separate human life into three stages: youth, middle-
age, and old age. Then we specifically observe that even in one stage of life there is plenty of change.
However, observing in this way is still coarse. We must know how to examine in such detail that we don't
see those things as changing only everyday, or every hour, or every minute, or even every second, but that
they change every mind-moment. A mind-moment is a period of time which can't be measured by the usual
standards explainable in everyday language. In Dhamma Language, in the ultimate sense, however, mind-
moment denotes a period of time which is extremely short, so short that we can't be aware of the divisions
between them. We probably can't explain this in a way that can be directly understood. We must use
comparisons which can't really be made, such as, faster than a lightning flash. This is as deep and detailed as
we can go, such that the eye can't see the changes happening in material and mental things with every mind
moment. Every material atom is in tumultuous change, too fine for the eye to see; and the mental elements
are even more finely and rapidly changing than the material. All of these are ways to look at change from
the viewpoint of time. We use time to grab things so that change can be seen from this perspective, which is
related to measurement. This leads us to say there is change in even the smallest thing, that which can't be
divided any further, and in the shortest period of time which we can conceive.

Another method for contemplating impermanence, one more refined than the first, is to contemplate
that each and every thing in the world, whether material or mental, whether outside the body or inside it,
arises before a single mind, namely, that mind which is acting in contact with or in awareness of that thing.
Whatever the sense door (eye, ear, etc.), we only experience that the thing is in the world because mind is
aware of it. Without mind, it would be as if that thing didn't exist. Thus we can say that because there is
mind, there is that thing; because mind arises (that is, in awareness of those things), that thing arises
(appears to awareness). When mind ceases, that thing ceases also, and has no more value for the person
involved than non-existent things. For this particular reason, we say that all things always depend on mind,
are within the power of mind, have significance only in regard to mind, and arise and cease following mind.
Therefore, as mind is a thing which arises and ceases from moment to moment, all of those things only have
meaning as things which arise and cease with each mind-moment. We should not forget that this is true
whether they are material or mental, outside the body or within it. This approach is a more subtle realization
of the characteristic of impermanence.

Another means by which we can successively see impermanence more deeply is to see that each thing
is compounded by levels of causes (hetu) and conditions (paccaya). Impermanence, or change, from this
perspective isn't directly there in that thing, but is in the causes and conditions which concoct it. In turn,
those causes and conditions are absolutely impermanent, for they too are conditioned by another level of

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impermanent causes and conditions. Let's look at this example: Why do the skin and flesh of human beings
change? They change because they arise from food which is itself impermanent and changing, for food
originates from elements and weather conditions which are also constantly changing. Weather, too, has it's
origins in other causes and conditions which are endlessly changing. (There is no end to backtracking
through successive levels of causes and factors.) When material phenomena are like this, mental phenomena
are even more so, because the are lighter and quicker than the material phenomena. In summation, each
thing changes because it is established upon other things, which are also changing in endless causal
succession. Seeing anicca× in this manner expands to include the realization of dukkha× and anattŒ
within it.

A further method is to contemplate impermanence with the meaning that each sankhŒra is conditioned
by many other things. Each of these things can be further divided into smaller parts ad infinitum until they
are nothing. Only because there is, in each moment, a coincidence or relationship appropriate to the
conditions, does any given sankhŒra appear to be a "self," or an individual entity, or something desirable
and satisfying. Whenever the relationship of things transforms in some other way, the lucky coincidence
breaks up and dissolves. Please notice that the movement whereby many things come together in a
relationship cannot result in any permanent entity. Rather, these compounds break up and change more
easily than ever. When many people work together, the cases in which differences of opinion occur is
proportional to the amount of people involved. The impermanence of the relationship increases as sure as a
shadow follows a body. The aim here is to point out that the impermanence of relationship is different than
the previous point made. Here, impermanence is seen within the very thing which is observed. We've now
brought up enough examples to point out varying forms of the characteristic of impermanence. Next, we
must consider the ways of contemplating impermanence.

IV. THE METHOD OF INVESTIGATION

The general way to examine impermanence is to see the arising, existing, and ceasing of all things.
However, our objective here is not to send the mind off to examine everything, ponder them and related
matters with our reasoning, and then conclude or deduce that they are "impermanent." That is something for
philosophers and logicians to do, not for cultivators of the mind. That approach results merely in the
different theories and standards which have been laid down by thinkers over the years, but doesn't result in
the clear, penetrating realization which leads to disenchantment (nibbidŒ) and fading away (virŒga).

The way of contemplation which fits with mental cultivation must turn inward. It focuses upon the
things which are existing within, which one actually has caused to appear or to arise within oneself. Then,

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observe the transformation that manifests within those things and simultaneously manifests in one's
experience of those things in the mind.

All of this must happen in the present. First, they are directly present to us; then they become past. Or
compare them against the about-to-happen future by observing that the present we are scrutinizing was
something future just a moment ago. When we practice in this way, we will penetrate into and soak up the
fact of impermanence genuinely and totally.

When, for example, we contemplate one of the five khandhas, we first must cause the actual thing to
appear. When observing rèpa-khandha (form aggregate), we take one specific component of the body
which is vital for the body's existence. This is why the Buddha advised taking the breathing as the body, or
rèpa-khandha, in the early stages of ŒnŒpŒnasati, so that we can gain clear, penetrating understanding of
the fact that the body is impermanent and so on, until there is genuine disenchantment and dispassion. This
is altogether different from contemplating with the mouth - such as, repeating "body, body" endlessly - or
dividing the body into more details and facts than we can keep track of. Neither of these intellectual
"examinings" is capable of reaching the real body and its impermanence.

The breath is wind-element, that is, one element of the four elements which make up the body. More
significantly, it is the most important paccaya (condition, influence, support) of all the bodies - those
consisting of earth-element, water-element, and fire-element11 - which make up the body. If the breath is
just slightly abnormal, the other parts will be affected, possibly even damaged. Therefore, taking the breath
as the part of the body to contemplate is the most intelligent and appropriate thing to do, because using this
essence or reality of the body is the most important, as well as the most convenient. Focusing on every
inhalation and exhalation is equal to directly focusing on the body's reality in the most intimate way possible.
One might even be able to contemplate its impermanence and other characteristics to the fullest extent, as
was explained in the earlier lessons of ŒnŒpŒnasati.

All of this forms a skillful means (upŒya) which enables us to penetrate to the thing we are observing,
to observe it genuinely, and finally to see it in its utmost reality. Anyone can see that this is not the same as
memorization, recitation, and logical calculation, none of which can be compared with genuine
contemplation, for they are too far away from the reality that we call "kŒya" (body).

11
Representing, respectively, the physical properties of dimension ("eating
space"), cohesion, and temperature. Wind-element represents movement.

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 Even when examining one of the mental khandhas, such as vedanŒ, the principal is identical. First, we
must cause feeling to actually appear to the mind, in particular, by developing samŒdhi so that the feelings
of p´ti and sukha arise. Then, search out and observe the characteristic of impermanence and the causes of
impermanence, as discussed in the above section about the conditions of impermanence12. All of this points
to the importance of the fact that contemplating something requires that we first must make that thing
appear in order to look into it with the concentrated mind. Then the characteristics and facts associated with
that thing will be seen with certainty. Merely thinking of something's name, remembering and pondering all
the details and facts we've been taught about it, then piling on our own reasoning and conjectures that "it
must be like this and like that" is the method of scholars and academics. No matter how much we examine
something in this intellectual way, it will not lead to a thoroughly convincing experience of truth, unlike the
method we are discussing here.

THREE WAYS OF PRACTICE

FOR GETTING TO THE ESSENCE OF THOSE THINGS

We have already categorized the objects of contemplation into three groups, each of which has many,
many sub-groups; nonetheless, there is a way of practice which will get to the heart of all of the things in
those groups. We can apply this method to each of the three categories.

A. Five Khandhas: We get to the heart of the rèpa-khandha (form aggregate) by scrutinizing the breath as
explained earlier. 13 We can reach the essence of vedanŒ-khandha (feeling aggregate) by concentrated
examintion of the p´ti (rapture) and sukha (bliss) that arise when there is samŒdhi. We can also use any
other feelings which truly arise in oneself, that actually manifest to the mind. In a coarse way, we get to the
essence of sa––Œ by examining the recognitions and evaluations which are occurring within ourselves and
see how these are changing. The more refined way is to fix on the things which arise out of vedanŒ: the
perceptions, recognitions, and evaluations of the feelings. We consider the manner of their existence, that is,
how they arise, change, and pass away.

12
Section II.
13
Chapters IV through XII, which cover the first four lessons of ánápánasati. (Not
translated here.)

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 To reach the essence of sankhŒra-khandha, use the same method as with sa––Œ. In a general way, we
fix on the mind which is involved in thinking (vitakka: it doesn't matter what the thinking is about), then we
examine why it is that the mind thinks and how thoughts arise, change, function, and cease. The more
refined way is to cause vedanŒ to arise, such as the p´ti or sukha of jhŒna, then vigilantly guard and
observe the perceptions and thinking which arise toward those feelings. Experience their impermanence in
the way described under lessons seven and eight of ŒnŒpŒnasati. The thinking (vitakka) just mentioned is
what we mean by sankhŒra-khandha.

With vi––Œöa-khandha, in general, we examine the clear and immediate seeing or knowing of any
object which contacts the inner sense bases. Regarding this clear seeing or knowing: due to what causes and
by what conditions does it arise? How does it appear? and how does it cease? But all of this is very difficult
to do, because it happens too quickly. It is better, more subtle, and more convenient to examine that mind
itself. Scrutinize the mind as it performs its complex duties: now - functioning as consciousness of the
object; now - functioning as consciousness of vedanŒ; now - functioning as thinking in various ways; now -
the further conditioning which leads to lust or freedom from lust, hatred or freedom from hatred, delusion or
freedom from delusion, to give a few examples. In this way, we scrutinize the mental behavior, the mind's
activity of all kinds, in all periods, and in all its different forms. This is the most certain and complete
contemplation of the consciousness aggregate. All of the possible sense objects (the six external Œyatanas)
are covered by the term "five aggregates." They must be examined in the exact moment in which they
function as objects of sense contact (phassa).

B. Internal Sense Bases: The eyes, ears, nose, tongue, body, and mind make up the group of things (inner
Œyatanas) which experience the sense objects (outer Œyatanas). Here, the principle remains the same as
above: contemplate during the actual moment of experiencing the object, at whichever sense door it appears.
For example, let's take the eyes seeing a form, the eyes genuinely experiencing a form. Before this, in a
moment when the eyes have not yet seen any form, it is as if the eyes didn't exist. In such a moment, the
eyes have no meaning whatsoever. But when a form makes contact, it is as if the eyes instantly arise. This is
called the "birth" of the eyes, which continue to exist as long as the form is seen. When the seeing ends, the
eyes cease. Then, it is as if the eyes don't exist, until a new form comes along to make a new contact. In this
way, we can clearly examine and perceive the arising, continuing, and ceasing of the eyes. It is the same
with the ears, nose, tongue, body, and mind. Thus, we can say that we must see them in the moment of
functioning, and only then, in order to genuinely see them and their impermanence.

C. The Modes of Dependent Origination: Regarding the various modes which interact and concoct
among material and mental phenomena, which we call "paÊicca-samuppŒda" (dependent origination), the
standard is the same as above. In order to scrutinize each of these modes and their impermanence, we must

536
examine them in the exact moment of their activity, and only then. Once again using the example of the
eyes contacting a form, we must see the following: In that moment of contact between the eyes and a form,
how is our avijjŒ (ignorance) present? How does this ignorance push on to condition sankhŒra (concocting,
mental activity)? How is the force that causes mental activity conditioned? How then is vi––Œöa
(consciousness) made to appear? How then is the appearance of nŒmarèpa (mind-body) conditioned?
How are the Œyatanas (senses) conditioned so as to perform their functions? In what way is phassa
(contact) conditioned so that its function is complete? Then, how is vedanΠ(feeling) conditioned? By
what means is the wanting and desiring (taöhŒ) related to that feeling conditioned into arising? How does
attachment to that thing come to be completely formed? How does this lead to the becoming or existence of
some "story" and then to jŒti (birth)? Finally, how does the degeneration known as ageing and death, along
with the various other forms of dukkha, such as sorrow and grief, come about? These are the modes of one
complete cycle in the dependent origination of dukkha.

We must examine all of these factors exactly when each is conditioning the next factor, when each is
involved in the process, in order to see each one in its reality. See the reality of ignorance in the moment that
it functions through the power of its stupidity and not-knowing to concoct the mental activity. See the reality
of concocting in the moment that it acts to condition consciousness through the power of sankhŒras
inability to keep still once it has arisen and its need to continually concoct. We will see actual consciousness,
when it conditions, through the natural power of the consciousness-element (vi––Œöa-dhŒtu), the arising of
the sort of mind-body which completely fulfills the meaning of the word "mind-body." By itself, the
consciousness-element has no effect, but when it comes into relation with the thing called "mind-body,"
then it expresses its marvelous influences through that mind-body. The mind-body is the same. Without its
reliance on consciousness-element, it could not arise as mind-body, because there would be no
consciousness of either the material or mental elements. And we know actual mind-body only when it
functions as the sense bases or as consciousness through the sense bases, that is, when the eyes, ears, nose,
tongue, body, and mind are foundations for the arising of sense consciousness. Even with contact, feeling,
desire, attachment, becoming, birth, and each kind of dukkha (such as ageing and death), the meanings and
explanations are the same. We know the reality of each thing when that thing is actually performing its
function of causing an effect, namely, some new thing. Here we say it concocts the other thing. This is how
we can see, with certainty, the reality and impermanence of each thing.

We must not forget that all of this must be observed in the mind, only in our actual awareness. The
practice of the third tetrad of ŒnŒpŒnasati14 will help a great deal here. It helps us to see more easily the
twists, trickery, and conditioning of the mind, because more than a few of the modes of dependent

14
Contemplation of the mind: experiencing its many "states," delighting it,
concentrating it, and liberating it.

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origination are included there. When we have practiced as is described here, then we will clearly see that
ignorance itself is impermanent, the act of concocting mental activity is impermanent, the mental activity
which is concocted is impermanent, and so on, mode by mode for the entire cycle of dependent origination.
It should be mentioned that this examination of impermanence is finer, more subtle, and more detailed than
the examination described in Section A, where we focused exclusively on the external sense objects, and in
Section B, where we focused exclusively on the internal sense bases.

SUMMARY: In the contemplation of impermanence, we must concentrate upon and examine actual,
existing things. First, we cause each thing to manifest clearly. Then we observe how it arises and from what
it arises; how it is established and what its function is in that moment; and finally, how and due to what
causes it ceases. Contemplating impermanence from the perspective of dependent origination is more
detailed and refined than all other methods.

CONTEMPLATING DUKKHAM

We've been discussing methods of contemplating impermanence alone, however, true experience of
impermanence finds dukkha× and anattŒ within that impermanence. How does this happen? Seeing the
deeper aspects of impermanence, so that we also see dukkha×, can be categorized according to various
meanings of the word dukkha×. We will look at three of these meanings.

A. Dukkha× as "Enduring Suffering": In the word dukkha×, many meanings can be inferred. It is
composed of two components: du and kha (or kha×). If we take du to mean "difficult: and khama to mean
"endure," then dukkha× means "difficult to endure." We will see this clearly when we observe that
impermanence means jŒti, jŒra, and maraöa (birth, old age, and death). If there was permanence and no
change, then how could there be birth, decrepitude, and death? The dukkha that arises through birth, old
age, and death arises directly out of impermanence and change. Further forms of dukkha, such as sorrow,
lamentation, grief, and despair are all due to the fact that things don't happen as we wish. We don't get the
things that we desire, we experience things that we do not want, and we are always separated from the
things we do want. The cause of this comes from the fact that all animals and all conditioned things are
constantly changing according to their causes and conditions.

Even the miscellaneous, everyday dukkha of householders, such as cold, heat, hunger, thirst; and the
need to eat, bathe, and excrete; exists only because the body is a compound of many impermanent and
conditioned things (sankhŒras). We change with every mind movement. We need this, we need that, we
538
need to change in this way and in that way - all the time. This causes all sorts of concerns about the care of
the body, which again shows clearly that these difficulties which we must bear are due to the change of the
body.

When we observe that dukkha is disease, whether of children or adults, of healthy or vulnerable people,
we realize that these too are because of the changes in the sankhŒras that form and surround the body. If
there was nothing changing, illness probably wouldn't occur.

There is the dukkha of having to eat food, wear clothing, and use shelter. We must try to earn a living
in order to acquire them. We must suffer through exhausting hardships. Or we struggle and compete with
others in many ways until we end up quarrelling and becoming enemies. Even these forms of dukkha are
caused by the endless impermanence and change of the body, of the mind, of the mental defilements, of
desire, and of learning, all of which are sankhŒras just the same. So we must say that even these forms of
dukkha are caused by the change of conditioned things. When we observe change with clarity, we clearly
see, as a matter of course, that dukkha must arise within that change.

Now, if we look at mental phenomena in more detail, that is, examine the dukkha that comes from the
burning of the mental defilements (lust, hatred, delusion, etc.), which cause beings to anxiously struggle in
search of peace and happiness, we will probably find that they are directly caused by impermanence, also.
This first type, which can be seen easily in livestock, is bodily changes. When the body grows to a certain
point, or reaches a certain place in its cycle, various sexual problems occur. These cannot be avoided. They
are caused by natural, bodily changes. On a higher level, there are changes which are outside of nature.
Eating and living improve. Learning and thinking broaden and expand. The problems about sexual matters
and mental impurities change accordingly. As they become more intricate and complex, the dukkha caused
by them also grows more complicated. This is mental change. When the bodily and mental changes come
together, it is a natural foundation for dukkha, because we're extensively and profoundly burned from two
sides. But we look in the opposite direction and overlook the truth that this dukkha is the result of change
and the delusions of the defilements, which are also derived from bodily and mental change. If anyone sets
his mind to scrutinizing these physical and mental changes within himself, he will clearly see the sort of
dukkha that we are talking about. One will see it as solely a result of change, or as a thing changing within
itself, and will no longer be deluded by the deceptions of change. Then one will solve problems in an
undefiled way. Otherwise, the problems will grow heavier and unsolvable, and will become more and more
destructive for oneself.

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 If we go still deeper and examine the dukkha that arises from having to receive the effects of our
actions, or that happen due to the diverse actions of all beings, we will still see that it is a matter of change.
Actions are impermanent, are things which change. Therefore, the results of actions are impermanent; they
change just the same as the actions. The doers of the actions are impermanent things. Receiving the effects
of the actions is impermanent. Everything is always changing, consequently we humans receive the fruits of
actions according to the circumstances of change. When receiving the fruit of evil actions, we suffer openly.
When receiving the fruit of good actions, we suffer most secretly, so that we're not even aware that it is
torment. But both of these, whether hell or heaven, equally mean that we must endure whirling around
within the flow of sa×sŒra (cycling around through death and birth). All of this can be called
impermanence or the results of impermanence, but their value is the same - the dukkha of change. The
more we contemplate, the more we'll see that the more there is change, the more there is dukkha, because
that change is not peaceful. Happiness is a kind of change; consequently, it can't really be happiness. It can
only be the kind of dukkha that deludes and deceives us enough for us to misunderstand it.

When we contemplate dukkha to its furthest degree, on the level which is its essence, which the
Buddha expressed: "In summary, the five khandhas compounded with attachment are dukkha," we see
most fully, once again, that it directly originates from impermanence. Attachment to the five khandhas is
dukkha, because the khandhas are impermanent. The very impermanence of the khandhas is what causes
any one who attaches to them to experience dukkha directly. Another thing which should not be forgotten
is that attachment is also impermanent, or, if we speak conventionally, the individual who attaches is
impermanent. When the object of attachment and all things involved with it are solely impermanent things,
the condition of dukkha is something that cannot be avoided. All of this shows that impermanent things
naturally produce the condition of suffering from out of themselves and within themselves all the time. This
causes suffering within these things and for any person who attaches to them, the two being unavoidable and
inseparable. This is the first meaning of dukkha×.

B. Dukkha× as "Disgusting to See": If we take du to mean "ugly" or "evil" and kha (from ikkha) to
mean "look," then this aspect has the meaning "once seen, it is ugly." When one really sees it, it's abhorrent
and repulsive. The meaning of this aspect of dukkha× is that the more we observe it, the uglier it gets; the
deeper we see, the more repulsive it becomes. No matter what group of sankhŒras is observed, it will grow
more disgusting as we see more deeply into its impermanence, into the illusion of those sankhŒras. This
feeling of hate or repulsion is one more side of dukkha×.

When we say that all compounded things (sankhŒras) are dukkha×, it means that all sankhŒras,
when truly seen for what they are, are repulsive. In what way are they repulsive? They are repulsive in their
impermanence, in their violent change with every mind moment, and in their condition which deludes us

540
into mistaking them for permanent substances. Simultaneously, the condition of suffering is thrown and
poured in without pause or let up for the owner of any particular sankhŒra, as explained above. Thus, we
should see to what degree all sankhŒras are repulsive, when we examine them with mindfulness and
wisdom, not with the closed eyes and ears of our defilements and desires.

In summary, we can say that the condition of impermanence (anicca×) is the condition of "once seen,
it's ugly." The more we look and the more we see, the more disgusting and repulsive it is. Therefore, we can
say that the conditions of impermanence and "once seen, it's ugly" are gathered together in the same things,
that is, in all sankhŒras. When speaking about impermanence, repulsiveness is also meant. When speaking
of repulsiveness, impermanence is implied. Here, then, is a second implication of the word "dukkha×."

C. Dukkha× as "Uglily Void, Wickedly Empty": By separating the components of dukkha× and taking
du to mean "ugly" and kha× to mean "void, empty," we arrive at the meaning "uglily void." The condition
we call "wickedly empty" refers to the fact that all sankhŒras have nothing but impermanence, namely,
swiftly flowing, endless spirals of change. We can go so far as to say that in these sankhŒras there is only
impermanence and change, that is, the flow of change is itself these things. Besides this, we can't find any
abiding substance within them. Consequently, all sankhŒras have only this condition of being "uglily
empty." However, such a meaning of dukkha× as this broadens to include anattŒ.15 Therefore, we will
consider it in detail in connection with the fact that when impermanence is seen, then anattΠmust be seen.
(To be discussed subsequently.) Here, we simply intend to point out that even this third meaning of
dukkha× is included in the word "impermanence," because impermanence is thoroughly void. There is
only this change which stops for nothing.

Thus, within impermanence there are three conditions: the state of suffering, the state of "once seen, it
is ugly," and the state of "uglily void." These are gathered together fully in the same place and at the same
moment. In order to realize impermanence genuinely, one must clearly and unavoidably see these three
conditions within it. Therefore, we ought to say that when we see impermanence, we without a doubt see
dukkha×, also. This explains why the Buddha spoke only of impermanence, and not dukkha×, in this
fourth tetrad of ŒnŒpŒnasati. The reason is that dukkha× is included within impermanence in such a way
that the two cannot be separated.

CONTEMPLATING ANATTÄ

15
This voidness or emptiness is synonomous with suññatá.

541
 Now we'll consider how it is that we find anattŒ included within anicca×. The characteristic of
impermanence naturally indicates for the most part the characteristic of not-self, that is, the characteristic of
illusive and the fact that impermanent things have no abiding substance. Characteristics such as these fully
demonstrate the voidness of self that we call "sunnata." This is the essence of the fact that impermanence
demonstrates not-self within itself. Thus, it isn't necessary to say that because of impermanence there is
anattŒ. The truth is already apparent that impermanent things have no real substance, that their real nature is
merely the flow of change. This is the first point. Now we can further examine according to various
implications of the word "anattŒ." We will consider four of them.

A. AnattΠBecause There is Nothing Independent of Causes and Conditions: There is no independent
self. Impermanent things are dependent on the factors which have conditioned them. Or from another angle,
each thing is only the causal factor for the further conditioning of that other thing which is next in the line of
successions. This demonstrates that all things fall under the power of this natural law; they change endlessly,
alternately being causes and conditions for each other. According to this view, anattΠis a further aspect of
impermanence. It is the continual change - according to the Law of Change - of all causes and conditions.
Each of these must always have the conditions of arising, existing, and ceasing within themselves.
Whenever they halt or change, that is the end of their being "selves" or lasting substances. In summary,
there is anattŒ, because there is only the impermanence of the things which are causes and conditions.

B. AnattΠBecause Uncontrollable: This point aims at change, once again, which no one can control.
Furthermore, its meaning encompasses the various aspects of dukkha× which arise out of the
uncontrollability of change. Ordinarily, we humans want to be free of dukkha, but we are not in control and
dukkha naturally arises out of impermanence. This uncontrollability of things is based in impermanence.
Thus, impermanence is the complete and sole cause of anattŒ. When there is awareness of the fact of non-
control, the awareness of dukkha× and impermanence comes up immediately. It's the same as when we're
burnt and feel pain; we feel the fire's heat simultaneously. There is no way to separate them.

C. AnattΠBecause Ownerless: Things are ownerless because theirs is the condition of being things whose
owners cannot be found and because nobody is able to own them. Again, this is due to the power of
impermanence which answers to no one and simply changes unremittingly. Its reality is such that nobody
can make himself its owner. Even one who has so much power that we suppose him to be God is unable to
own impermanence. Rather, this thing holds God within its power, which is to say that God is impermanent.
Anicca× has the "right" and the power to be like this, to refuse all would-be owners. It is the same as

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anattŒ, only different in name and spelling. As for reality, anicca× and anattŒ refer to the same thing -
refusal to have an owner.

D. The General Meaning of Anattä: This meaning refers to the fact of having the characteristic of being in
conflict with or opposing attΠ(self, soul), which is the meaning which summarizes all the other meanings as
well as the way to verify them. By "all of these meanings," we mean all the features of anicca× and
dukkha× which have been explained in this chapter. In this respect there are the definitions:

1. if something is attŒ, then it is permanent and pleasant;

2. if something is both impermanent and dukkha×, then it is anattŒ.

When the facts are such, it is clearly assured within themselves that anattatΠ(selflessness) is impermanence
and dukkha×, or that being anattŒ is equivalent to being impermanent and painful. Therefore, all
sankhŒras, which are without exception made up of impermanence and dukkha×, are fully anattŒ.
Observing and realizing the selflessness of all compounded things is the same as realizing the
impermanence and dukkhaº of them all. Or, to put it the other way, when seeing the impermanence of all
sankhŒras, we must also see their dukkha× and anattŒ. We cannot avoid doing so. Thus, the short two-
word phrase "seeing impermanence" naturally points further to seeing the impermanence of all sankhŒras
and seeing them in their character of being unavoidably painful and not-self as well.

CHAPTER SUMMARY

Although the Lord Buddha spoke only the words "aniccŒnupass´" (the contemplation of
impermanence), the heart of the matter in itself points to larger implications. First, see the impermanence of
all conditioned things, because there is no impermanence for us to see in that which is unconditioned.
Second, see impermanence according to dukkha× and anattŒ, for they are the constant, eternal conditions
of all impermanent things. For these reasons, the Lord Buddha only spoke of impermanence without
needing to mention dukkha× and anattŒ by name in this fourth tetrad of ŒnŒpŒnasati. Therefore, we
should understand that this thirteenth lesson aims at the tilakkhaöa (three inherent characteristics) or
sŒma––alakkhaöa (universal characteristics) fully, in accordance with the facts explained above.

543
 The practitioner of ŒnŒpŒnasati has a practical way for seeing the impermanence of all sankhŒras.
Impermanence appears from the very beginning of the practice and through each succeeding step. The
breaths are sankhŒras. The mind and mindfulness (sati) which attend to the breathing are sankhŒras. The
various objects and images which appear from stage to stage are sankhŒras. The vedanŒ, such as p´ti and
sukha which arise out of concentration on the breathing, are sankhŒras. The nivaraöas (hindrances) are
sankhŒras. The factors of jhŒna and every level of jhŒna are sankhŒras. The various dhammas which are
gathered or integrated (samodhŒna) in that moment are sankhŒras.16 Even the scrutiny itself is a sankhŒra.
The fact that the scrutiny changes is a sankhŒra, too. All the dhammas which are being investigated as the
objects of each stage and level of the meditation are purely sankhŒras. For these reasons, we have the
opportunity to note impermanence (which include dukkha-ness and anattatΠfully within it) in every step
of ŒnŒpŒnasati. And in each step there are many ways in which we can investigate it, depending on how
we will choose to do so. However, we can summarize the ways to contemplate in the following categories:
contemplate some groups of sankhŒras as the objects of experience (external Œyatanas); contemplate some
groups of sankhŒras as the experiencers (internal Œyatanas) of the objects; and contemplate some groups of
sankhŒras as the conditions for a continual concocting, one after the other, of new things - for example,
concentrating on a nimitta (imaginary image) brings up the factors of jhŒna - that is, as dependent
origination. Altogether, there are these three categories. In this way, our contemplation of sankhŒras is
comprehensive and complete. Further, in seeing impermanence, painfulness and not-self are seen fully, as
explained above. Practicing in this way makes it unnecessary to wander aimlessly outside the framework of
ŒnŒpŒnasati meditation which is a comprehensive contemplation of all sankhŒras, since it contemplates
the realities of these natural things rather than just contemplating the names of things as is done in the
schools. No matter how much people contemplate in that way, it will never be enough. The results will be
no better than contemplating nothing at all.

When the practitioner contemplates the impermanence of any one of the conditioned things which
appear during the development of ŒnŒpŒnasati, there will naturally be penetration into the facts of anicca×,
dukkha×, and anattŒ which is profound enough to lead to genuine nibbidŒ (disenchantment) and virŒga
(fading away) for the practice of the following lesson. When there is this realization, in the way he have
explained, which is a seeing of anicca× more profound and clear than in previous steps of ŒnŒpŒnasati,
one will likewise be able to induce the twenty-nine dhammas to a higher and more refined degree than in
the previous steps, which puts the meditation of this step on a higher level. This lesson is classified as
dhammŒnupassanŒ-satipaÊÊhŒna-bhŒvanŒ (the foundation of mindfulness which is contemplation of

16
The integration of dhammas, generally given as twenty-nine, is explained in
detail in the chapter concerning lesson five ("experiencing píti"). "In the moment
when the meditator is breathing in and out with clear comprehension of the vedaná as
being impermanent, painful, and not-self, the mind attains to twenty-nine different
dhammas (virtues, qualities). In other words, all these things can be found in the
mind in that moment.

544
Dhamma), because Dhamma has been contemplated rather than the breath, feelings, or mind, as in the first
three tetrads.

This ends our examination of the thirteenth lesson of ŒnŒpŒnasati. Next, we will examine the
fourteenth lesson.17

17
The translation of the following chapter will appear in the next
Evolution/Liberation.

545
LESSON 14

Chapter 18 (Constantly contemplating fading away)18

The fourteenth step of ŒnŒpŒnasati or the second of this fourth tetrad has as its topic,
"The bhikkhu naturally trains himself: continually contemplating fading away, I will breathe in.
He trains himself, continually contemplating fading away, I will breathe out."19 The things that
we must consider here are: (1) What is fading away? (2) How does this fading away occur? (3)
In what does it arise? and (4) How does one act that one is described as one who contemplates
this fading away?

The Pali for fading away is virŒga which literally means to be without rŒga, that is to be
free of stains, namely lust or the passions. Its meaning or connotations, in fact, refer to the
fading away of attachment and clinging, and of all the other mistaken assumptions that lead us
either to fall in love and be infatuated or to fall into hatred. So it is that virŒga here, does not
have the exact same meaning as the ariyamagga, as in some places.20 But it refers broadly to
making the defilements disappear or dissipate and fade away in the same way that the noble path
destroys the defilements. It means specifically the condition of dissolving and fading away,
more than it refers to the dhammas which are the means or tools for bringing that fading away
about.

From the perspective of practice however, we see both of these together: when seeing fading
away clearly and directly, then one naturally sees the dhammas which are the means for bringing
about that fading away. It's like when we see a rope that has been tied up in a knot, and then that
knot is untied. We also most plainly see the thing that unties the knot. Thus one ought to hold

18
This lecture is the 45th in this series, from 11 November, 1959.

19
The Pali for this phrase is "VirŒgŒnupassi assasiss´miti sikkhati, virŒgŒnupassi passasiss´miti
sikkhati."
20
In some places in the Pali, virŒga is more or less a synonym for the noble eight-fold path
(ariyamagga), but that isn't the case here.

546
that virŒga in the context of ŒnŒpŒnasati here refers directly to the fading away, and indirectly
to the dhammas that cause that fading away in so far that they are appended to that fading away.

The word "fading away" has the opposite meaning of the word "stained." Ordinarily,
beings have minds that are stained with everything, with the attractiveness of being this or that
kind of self, and with the power of clinging or attaching, or mistaken assumptions that have
ignorance as their source. Whenever this stainedness is dissolved and faded, then there is the
meaning of "fading away" right there, through the activity of the fading away of the feeling of
desire, of passion, of the feelings of being this or that, of being this or that kind of self.

As for the question, "How does fading away occur?" we can answer briefly that fading
away arises because of seeing anicca× (impermanence) through the method that was discussed
in the chapter on the thirteenth step of ŒnŒpŒnasati. Seeing Dhamma in such a way is like
undoing, untying, or cleansing, so that it fades and fades away, because it demonstrates that we
clearly see the truth that all things ought not to be grasped at, ought not to be attached and clung
to, because they are exclusively anicca× (impermanence), dukkha× (unsatisfactory), and
anattΠ(not-self) all the time, and they cause dukkha to arise for the person who clings and
grasps at them. It's only from not seeing the truth of this matter that one would go clinging and
grasping at things that would cause suffering for oneself. It's like a person who doesn't know
about disease, doesn't know the causes of disease, and then is satisfied to mingle and get
involved with such things for the sake of pleasure and fun through the power of mistaken
assumptions. Whenever such a person sees the danger and harm of such things, there is fading
away and an escape due to weariness towards those things arises. Thus, we can say that fading
away occurs because one sees the truth of the things that one has clung to.

As for the question "In what does fading away arise?" we can answer broadly that it
arises in everything which is impermanent. As we mentioned in the previous chapter, these refer
to the five khandas, the inner Œyatana and the various modes of paÊicca-samuppŒda.
Whenever the practioner contemplates and sees the impermanence of something, she naturally
sees the fact that the mind begins to fade away from that thing, in that thing.

As for the question "How does one practice in order to be called one who continually
contemplates fading away?" we can explain that when seeing impermanence in any one thing
until there arises fading away from attachment with every inhalation and exhalation, that activity
is called virŒgŒnupassanŒ, the contemplation of fading away. The person who practices in this

547
way is called virŒgŒnupassi, one who continually contemplates fading away. We will examine
certain aspects of practice concerning this further.

The practioner who wishes to cause fading away to arise in any particular thing must first
contemplate until seeing the Œd´nava, that is the wicked, nasty harm in that thing. Once seeing
the harm or danger of that thing, one will be contented with separating from and divorcing that
thing. Thus fading away will occur. Otherwise, no matter what one does, there is no way that
one would be satisfied with divorcing that thing. The ancient teachers compared this with a
person who mistakes a snake for a fish, who is very delighted and satisfied with that snake, like
"taking a spinning discus to be a lotus." He receives various dangers, even to the point of death,
because of that over and over again until he finally sees the truth that it's just a snake, it's not a
fish. In this way, the words "seeing the wicked harm" here refer to contemplating clearly and
directly the impermanence and unsatisfactoriness and selflessness as we explained in detail in the
preceding chapter. Consequently one will welcome or be willing to divorce that thing. There
will be a certainty to the degree that is called totally surrendering one's faith, which in Pali is
―saddhŒ ti muddha.‖ This refers to the certainty of heart through the power of wisdom and it
occurs when the mind is samŒdhi, that is, there is the power of samŒdhi included fully. The
power of samŒdhi causes one to see clearly to the end and the power of seeing clearly to the end
causes one to totally surrender one's faith in not clinging and grasping at that thing ever again.
All of these refer to the moment of fading away. All of this occurs during each inhalation and
exhalation. As we said earlier, the things called "all sankhŒras" or sabbe sankhŒrŒ which are
the objects of our contemplation in order to see impermanence and so on. When analyzed
according to our academic principles, we distinguish the group of objects as being the five
khandhas that is one group. The group that experiences the objects are the inner Œyatana
making a second group. And the conditions of the various things that are concocted and arising
successively, namely the various modes of paÊicca-samuppŒda are a third group. Thus one who
wishes to practice this step of ŒnŒpŒnasati broadly and deeply ought to note at least these three
groups. That is, at a minimum, contemplate the five khandhas, the six Œyatana, and the 12
modes of paÊicca-samuppŒda, one by one in using an approach to arise within oneself, or so
that we see clearly those which already exist within us, and are demonstrating their
characteristics within oneself until we see that clearly. Then we take these up to examine as to
their impermanence and so forth until we recognize and realize the wicked harm of all these
sankhŒras, from rèpa, vedanŒ and the rest. Then we focus on that harm with every inhalation
and exhalation until the contentment arises that we are going to separate with the condition that
can be expressed as "to get divorced from that thing." Nurture that contentment with every
inhalation and exhalation until one absolutely offers one faith with the power of wisdom and the
strength of samŒdhi together. Separate from that thing truly, that is one is no longer satisfied
with sensual things as being lovely or desireable, and one doesn't cling to states of being this or
that, as being self or belonging to self, like this or that. One practices like this with every
548
inhalation and exhalation until the end. When one has alot of time, one distinguishes these in
detail and in various categories until one is skillful and expert. And then on one occasion one
will experience that one is able to cause this fading away fully as to its meaning. One sobers up
and recovers with the intoxication with sensuality and one recovers from all the clinging and
attaching to states of being most truly. RŒga (lust), dosa (hatred), and moha (delusion) become
things without any foundation due to this reason.

When we speak comprehensively in the form of ŒnŒpŒnasati, the ancient teachers

advised that we take up the breathing, which is the body group, p´ti and sukha, which are the
vedanŒ group, the factors of jhŒna and the various kinds of thoughts and notions which are the
cittΠor mind group to be examined in order to see their impermanence until there arises the
condition of fading away just the same. Through this standard, the practitioner must practice
ŒnŒpŒnasati starting over again and working through every step and contemplating everything
that appears and manifests or that can be considered in order to see its impermanence for the
sake of arising and fading away as we have discussed. Taking up the highest happiness to
contemplate without having to distinguish and consider all the various kinds of happiness which
would seem to be counting your p's and q's according to the academic approach. The reason that
we contemplate only one vedanΠbut get broad and comprehensive results is because that which
is the basis of all defilements without exception is collected in the point of the vedanŒ, namely
the sukhavedanΠor pleasant feeling that causes us to love, or the dukkhavedanΠthat causes us
to hate. These two are the major problem of suffering. Solving the problem right at this point is
therefore sufficient. If it seems too little for you, then you can expand on it. At most there are
three. You can add the kŒyŒ or body, namely the breathing, and the cittŒ or mind group, that is
vittaka (thinking) or the mind itself, which is in various states or conditions. That would make
three altogether.

The important factor is that we must practice with a mind that is samŒdhi through the
meditation of sufficient wisdom, that is to meditate or focus on the characteristics of these things,
what is called lakkhaöèpanijjhŒna up until the characteristic of anicca× appears and then there
is the condition of udayabbaya–Œöa the knowledge of arising and decay, and bhaºga–Œöa, the
knowledge of ceasing and so on manifesting clearly. Practice until seeing the wicked harm to
the degree that is called Œdh´nava–Œöa, the knowledge of harmfulness. And then absolutely
surrender one's faith to the power of wisdom, as we said above. All of this happens with every in
breath and out breath through every one of the steps.

549
 When practicing like this, one is called virŒganupassi, one who continually contemplates
fading away with every inhalation and exhalation. When practicing like this completely, that
activity is called dhammŒnupassanŒsatipaÊÊhŒna bhŒvanŒ that is complete. It's the kind of
bhŒvanŒ or mental development which is able to combine all the 29 dhammasamodŒna21 on
any higher level than before.

One more special thing that should be understood is that the word virŒga here includes
also the word nipiddΠor disenchantment, fully within it. This is included in the portion that is
called "seeing the wicked danger" until the satisfaction to divorce those things occurs. Otherwise
there would be doubts concerning nipiddŒ–Œöa, which is one more important –Œöa, as to where
it fits in ŒnŒpŒnasati. So please understand that in this step of ŒnŒpŒnasati, nibbidŒ is
included in the word virŒga in the same way that in the previous step of ŒnŒpŒnasati, dukkha×
and anattŒ are included in the word anicca×.

This completes our consideration of the fourteenth step of ŒnŒpŒnasati. Next we will
consider the fifteenth step.

21
See the chapter on lesson five for an explanation of dhammasamodŒna.

550
LESSON 15

(Chapter 19) 1

înŒpŒnasati lesson 15: continually contemplating remainderless quenching

The 15th step of ŒnŒpŒnasati or the third item of the fourth tetrad has as its subject,
"that bhikkhu trains himself: continually contemplating remainderless quenching, I breathe in; he
naturally trains himself, continually contemplating remainderless quenching, I will breathe out."2
The things that must be considered are (1) What is remainderless quenching? (2) What is
quenched without remainder? (3) Remainderless quenching through what method or approach?
and (4) How does one act to be called NirodhŒnupassi or one who continuously contemplates
remainderless quenching?

The words remainderless quenching here refer to that which is the opposite of existence,
for example, the existence of form and the non-existence of form are states which are opposites.
The first is existence, and the second is remainderless quenching. However, the Dhammic
meaning of the words existence and remainderless quenching do not refer to material existence
and non-existence, but instead refer to the value or characteristics of those things which have
results or effects on the mind or not. An example that can be seen easily is that the existence of
form or rèpa refers to the existence of impermanence, of dukkhaness, and other things that are
associated with rèpa. If these things don't exist, it would have the same value as form not
existing, or being the remainderless quenching of rèpa. Because the words remainderless
quenching refer to the quenching of the dukkha that is associated with that rèpa in such a way
that nothing remains. In short, we call this nirodha or the remainderless quenching in the case
of rèpa or form.

Concerning what is quenched without remainder, if we answer briefly and directly, we

would answer that it's the remainderless quenching of the things that are dukkha or of the things
that have the birth which is a basis for dukkha. But if we were to categorize this in more detail,
we could distinguish three main categories. The details as far as are needed for providing
examples are the five khandas, the six inner Œyatana and the twelve modes of paÊicca-

1
This is lecture 46 in the series and was originally given on 15 November,
1959.
2
The Pali for this is "Nirodhanupassi assasissamiti sikkhati; nirodhanupassi
passasissamiti sikkhati."

1
samuppŒda as we have already discussed in previous lessons of ŒnŒpŒnasati, in so far as they
are material basis of impermanence and fading away.

The existence of the five khandas, namely the existence of the various Œrammaöa or
sense objects which are the basis for contact and the various things which are the basis of
attachment, whether as sensual attachment or attachment to states of being as discussed earlier.
Thus, this refers to the fact that it's the existence of things which are the basis of dukkha. When
these things don't exist, or we could say that when these things have quenched or ceased, it
naturally means that there are none of these things which are a basis for dukkha, or it's the
remainderless quenching of the things which are the basis for dukkha.

If the six inner Œyatana exist, it means that the things which function in experiencing the
Œrammaöa or sense objects, or the things which perform the function of making contact with
the things which are the basis for dukkha — if these things don't exist, then there is no contact
for the things that are the basis for dukkha. The remainderless quenching of these things is
merely not having the kind of contact which creates dukkha.

The existence of all the different modes of paÊicca-samuppŒda is the existence of the
concocting of all these various levels and stages of sankhŒras, or concocted things, which
depend upon each other and fabricate new things and then go and depend upon other things
giving rise to further things successively until reaching the stage where the condition of dukkha
is born directly. This result that is dukkha, is able to further nurture, support, and concoct its
own original cause. That is, it enables ignorance to yet exist and to change in many different
forms. If these various modes did not exist, that is, if they didn't arise or didn't carry on, then
dukkha could not take shape in these various ways. Therefore, the quenching or non-existence
of these concoctions and concoctings has the same value as the quenching of dukkha or the non-
existence of dukkha, or of dukkha not being able to take form.

Everything that we have spoken of so far is to point out that quenching is the non-
existence or is the same as the fact that these things are unable to perform the function according
to their meaning. The thing that is called quenching is the quenching of that which creates
dukkha, which can be categorized in three ways as we have done previously. Seeing quenching
is to see the remainderless quenching of dukkha because these things stop performing their
functions and this quenching of dukkha is something that can be observed in these things that
have quenched or stopped performing their functions. As for the point through what method is
this quenching to be done, the explanation is that the practitioner must examine until seeing the
harm of the existence of these things, first of all and clearly. Then the mind will naturally tend
towards satisfaction in the value of the non-existence of these things. Then one focuses on the
value of these things not existing with every inhalation and exhalation up until the mind inclines
and realizes the remainderless quenching of those things completely as is called, "to surrender
one's faith absolutely until it's all finished" and to do so with a mind that has sufficient samŒdhi.
The words seeing the harm of these things refers to seeing through five characteristics namely:

2
(1) within these things, there is the fact of impermanence; (2) the fact of dukkhaness; (3) the fact
of being not-self; (4) the characteristic of burning to ruin or consuming within itself; and (5) the
fact of constantly transforming or changing.

As for the harm or danger of this impermanence, dukkhaness and anatta, we have
already considered it in detail in our discussion of the thirteenth lesson and it's not necessary to
discuss here. As for the words to be burning itself to ruin, or consuming within itself, this refers
to the fact that these things are burning themselves up such that they decrease just as a fire eats
its fuel and further creates heat for anyone who gets close and burns up anyone who volunteers
to be its fuel without anything being left. This is the harm or punishment of getting involved in
these things or of attaching and clinging to them.

As for the condition that is called "transforming itself all the time," this refers to the fact
that impermanence is always changing its form from this kind of impermanence to that sort of
impermanence and on to another endlessly. Therefore, the things that have transformed into a
form that coincidentally fits the wishes of a certain individual are taken to be good lovely and
pleasurable by that individual or even as being just and so on. And then that impermanence is
clung to as being something worthy of clinging until it changes into something else, or to the
point that that person cries, bursts into tears once again. Happiness or suffering, laughter or
tears, puffing up or deflating, and all the other pairs of this sort exist solely to deceive all the
sentient beings without end. In one cycle or one pair, there is the naturally limited age of that
thing and it changes within its limitations until reaching its end of its allotted time or of its cycle.
Then it transforms into another cycle or circle in a different way and so on endlessly. This can
be called, the impermanence of impermanence, or the impermanence hidden or buried within
impermanence, which exists in a certain form or cycle or circle and transforms endlessly as is
called vibarinamadhamma[?] in this case.

Whether impermanence, or dukkha, or anattΠor santapadhamma[?], that is the fact of

burning itself up, or vibarinamadhamma, the fact of endlessly transforming, all of these are
considered to be the harm or dangers of sankhŒras, and they exist chock-full within all
sankhŒras. The practitioner must focus upon these sankhŒras until seeing the harms and
dangers clearly and directly to the degree called Œd´navŒnupassanŒ–Œöa most truly, that is the
knowledge of contemplating the Œd´nava, the harmfulness. Only in this way will fading away of
the lustful attachment in those things take place, and then one inclines towards satisfaction in
thorough quenching, or in the non-existence of these things. When there is satisfaction in such
quenching, the quenching or giving those things a value as if they did not exist, is something that
can be done easily.

In this practice of quenching, 3 one must first know what particular thing is going to
quench through the power of what. According to the main principle, each thing naturally
3
Lecture 47, 16 November, 1959

3
quenches through the power of the quenching of the causes and conditions which had concocted
that thing and through the power of the arising of its opposite. The things that are called causes
and conditions here can be categorized into six types as follows: (1) nidŒna, which means the
ground or foundation which brings certain results, that is, it's what give rise to the result of being
that particular thing. For example, a tree is the foundation for fruit. If the tree didn't exist then
how could the fruit appear. Thus, the quenching of the tree is the quenching of the fruit at the
same time. This is another way of demonstrating that if we are to quench something, we must
discover that which is its foundation in order to quench that source of the thing.

(2) Samudhaya, which means source or the place of establishment of that thing, which refers to
that which is the basis of establishment of that thing so that it can exist and establish itself. For
example, the earth is the basis of the establishment of a tree. Everyone can see, of course, that
all trees and all kinds of other things depend upon the earth for them to sprout and thrive upon
the earth. If the earth were to dissolve and fall away, then how could these trees stand? They
naturally would dissolve and disappear as well along with the condition which is its basis, that
which is called samudhaya. This differs from the first kind of cause, which is the ground that
gives certain results. The student must observe the difference clearly.

(3) JŒti which means birth or birthing arising. If we were speaking of trees, this would refer to
their sprouting and growth. If there is the earth and soil, a seed and other causes and conditions,
but there was no sprouting or growth, how could the tree appear? Thus birth, or growth is
another important factor in the arising and appearance of a thing. We could destroy a certain
tree without having to get rid of the earth or the fertilizer in the earth or destroying other things.
But all we have to do is destroy its growth. For example, to destroy the life within the seed, or to
prevent its way of growth. This is called destroying its jŒti or birth.

(4) îhŒra (food, nutrition) This refers to that which brings growth or certain results. Again this
just refers to growth. An example concerning a tree is that it must rely upon food, in particular
upon the various elements existing in the soil that it uses as food or fertilizer to exist. It’s not
just that it requires the earth as its basis to sprout, and then it can go on growing. Imagine that in
the soil there were no elements or fertilizers, then that tree would shrivel up and die anyway.
Here we can see that the thing called ŒrŒha is another important factor in the existence of all
things.

(5) Hetu This refers to the direct primary cause of a thing. In our example of the tree, that
which can be called the cause of the tree is the intention of a certain person who decided to plant
that tree, putting a seed into the soil. Or, it could have been that some animal ate the seed in
some fruit and then excreted it, planting it without intention. Or even that the wind or water
brought the seed and deposited it or made it fall from its parent tree. All of these are the original
cause, directly, of the birth of that tree. If these hetu didn’t exist, even if the other factors
existed, there would be no chance for that tree to sprout and thrive.

4
(6) Paccaya This refers to the various supporting factors which are complimentary and which fit
the requirements of that thing. In our example of the tree, this would refer to things like that the
soil be tilled, that there be sufficient sunlight, that there is protection from various dangers, such
as animals eating it, or piercing it and so on. If the paccaya or conditions are good, then it can
grow and thrive successfully. But if these paccaya or conditions are insufficient, then it won’t
grow, or at least not very well. And then there would always be the danger that it might stop
growing some time. The practitioner must study the various difference between the meanings of
all these words — that is nidŒna, the ground or foundation; samudhaya, source or origin; jŒti,
birth; ŒhŒra, food or nutriment; hetu, cause; and paccaya, condition — in the way that we
explained them, using a tree as an example, to show that all of these factors must come together
for there to be the appearance and existence of something. You can compare this with a human
being or with a collection of the five khandas which is the basis for the six Œyatana and the 12
modes of paÊicca-samuppŒda until you know how to quench the nidŒna, quench the
samudhaya, quench the jŒti, quench the ŒhŒra, quench the hetu, and quench the paccaya of
them. All of this is to make it quench, to remove its various causes.

As for quenching through the power of the arising of its opposite, this refers primarily to
two things. One the arising of that which is called –Œöa or insight knowledge, which is the
knowledge which is the opposite of avijjŒ, or ignorance. When –Œöa arises, ignorance quenches
automatically. NŒma-rèpa, another word for all the myriad sankhŒras that have their births in
avijjŒ, naturally quench. This is called quenching due to the arising of –Œöa. For example a
person quenches through the arising of the knowledge that persons don’t exist; there are just the
khandas, the dhŒtus, the Œyatana, and so on. As for the case of our comparison using the tree,
we might say that a person could destroy that tree through the correct understanding of how to
destroy it, which would be the cause of destroying it through knowledge, which would be the
knowledge of how to remove its nidŒna, samudhaya, or whatever concerning that tree. To put
it in the dhamma way of speaking, we could say that the tree doesn’t exist, or it’s quenched due
to the –Œöa or correct knowledge that the word tree is just convention or a sound. In actuality,
the tree doesn’t exist. It’s just the various elements that are collected and grouped according to
various natural laws as we have discussed above. In this way the feeling of there being a tree
quenches. Even in this manner, we can say is to quench through the power of the arising of –
Œöa or vijjŒ, true knowledge, which is the opposite of avijjŒ, ignorance.

Two. The other is the manifestation of the state of thorough quenching or of that
dhamma which is the point of quenching of that thing. This thing is the opposite of birth,
because this thing is the opposite of nidŒna, samudhaya, jŒti, ŒhŒra, hetu, and paccaya.
When this thing enters, its opposite must quench. To put it directly this thing is the fruit of
correct practice that has reached the end, to the point of being the noble path that quenches all
defilements and fetters. In essence, it’s the quenching of ignorance once again. It’s only that
here, we focus on the particular dhamma that has the power of doing the quenching of removing
or of cleansing or of disintegrating or of incerating[?] or whatever you want to call it, but it’s a

5
state of dhamma which makes ignorance or the defilements and taöhŒ quench. If this dhamma
appears, it means that that which is its opposite has already quenched, because that which is its
opposite is now manifest. As for the case of the tree, we could say further that now, in the place
of where the tree once existed, there remain only ashes, for example. This is to show that a
certain consumption and burning up has taken place through the activity of human beings or
through some natural power such as lightning. The thing which is the opposite, namely that
which is the quenching of that tree, has manifested and the quenching of that tree has taken
place. This is called quenching due to the appearance of the dhamma that is the thorough
quenching of that thing.

Whether the arising of –Œöa, or the appearance of the dhamma which is the thorough
quenching, together it means the quenching of that thing, through the appearance of its opposite,
which we have distinguished in two ways. And when we bring in the elimination of the origin or
source and of the various environmental factors, of which we have listed six, altogether there are
eight factors, which enables us to say that these sankhŒras quench in these eight ways. The
practitioner of this step of ŒnŒpŒnasati is considered to be nirodhŒnupass´, one who
continually contemplates remainderless quenching by practicing in noting these sankhŒras
clearly and directly, through contemplating the five dangers of those sankhŒras most intensely
as we have described, until the point where satisfaction arises of the non-existence of these
sankhŒras, namely the quenching of these sankhŒras, and then the harm and danger of these
things will quench also. With every inhalation and exhalation, one examines and contemplates
the quenching of the sankhŒras through seeing that they quench in these eight ways as we
described. Thus one is named nirodhanupassi, which means that although one is focusing
mainly upon quenching, the characteristics of anicca×, dukkha§, and anattŒ still manifest as a
foundation for the mind to incline and realize this quenching.

The things taken up as objects for contemplating this quenching are the same as we have
expressed throughout, namely the five khandhas, the six inner Œyatana, and the twelve modes
of pañicca-samuppàda. But this requires that the practitioner have a sufficient foundation in
the theoretical studies. The practitioner who sticks to the line of ŒnŒpŒnasati takes the various
things that have appeared in its practice -- the breathing itself, the vedanŒ (namely p´ti and
sukha, which are jhŒna factors), or even of the mind which changes and transforms in various
ways at that moment -- as being the Œrammaöa, or object of contemplating quenching the way
that we have explaine, while breathing in and breathing out. In such a way one is considered to
be nirodhŒnupass´ fully just the same.

The three sikkhΠor trainings are perfected in one. Such activity is called
dhammŒnupassanŒ satipaññhŒna bhŒvŒna, which is a kind of bhŒvŒna that is able to collect
all the 29 different dhammas on an even higher level. Our consideration of the fifteenth step of
ŒnŒpŒnasati is now completed.

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LESSON 16: Contemplating Relinquishment

(Chapter 20)

The sixteenth step of ānāpānasati: continually contemplating giving up.22

The sixteenth lesson of ānāpānasati, or the fourth of the fourth and final tetrad has as its
topic, ―This bhikkhu naturally trains himself, ‗constantly contemplating giving up, I will breathe
in,‘ and naturally trains himself, ‗constantly contemplating giving up, I will breathe out.‘23 The
things that must be considered in this step of ānāpānasati are (1) What must we do for it to be
giving up? and (2) How must be act that it is called paÊinisaggŒnupass´, namely one who
continuously contemplates giving up? As for the things that must be given up, they refer to the
three categories of the five khandhas, the six Œyatana and the twelve modes of pañicca-
samuppàda, just as in the previous steps of ānāpānasati. As for training in the three sikkhà the
situation is exactly the same as in step thirteen.
The phrase ―giving up‖ or paÊinissagga has two characteristics. The first is giving up a
thing directly. The second is the mind inclining towards Nibbāna, which is the utter quenching of
all those things. The first implies giving up those things in such a manner that the one giving up
remains in the same place. The latter means that those things are in the same place and the one
giving them up escapes to someplace else. If we speak in puggalŒdhiÊÊhana, or in terms of
persons, it‘s as if they were different things, but in a dhammic sense ( dhammŒdhiÊÊhana) their
fruits are the same. This can be compared to a person who gives up something he loves. He can
either throw it away, or flee in some way from it. But the fruits will naturally be the same, that is,
to be without that which was loved. The commentators spoke of these two ways to make it easier
for individuals with different levels of intelligence -- those in whom the meaning given to words
are different.
But there do exist meanings that are truly different, between which we can distinguish. (1)
Giving up things that are clung to as belonging to self, attaniya — giving up those things
through relinquishing them, that is contemplating them as not worth clinging to as being mine.
(2) Giving up things clung to as being self, attŒ — giving up those things through inclining
towards Nibbāna, namely the utter quenching of such things. Examining this matter in detail, we
will see that the things clung to as belonging to self are easier to give up than the things clung to
as being self. This is because the things that are clung to as belonging to self are things that
merely stick to self, or are the hangers-on of self. For this reason they are able to be given up
first. This point can be compared to the feelings of tua-goo, ―me-go‖ and kong-goo, ―my-go.‖
Things which are kong-goo or belonging to me can be thrown off more easily than tua-goo,

22
Lecture 49, 17 November 1959.
23The Pali for this is Patinissaggànupassi assasissãmiti
sikkhati. Patinissaggànupassi passasissãmiti sikkhati.
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me/myself, which we don‘t know how to release or toss away. Throwing tua-goo off is going
against one‘s will, like cutting one‘s throat and committing suicide, which we are not yet willing
to do. As for the things that are kong-goo, or belonging to me, we have the capacity to relinquish
them, whether as an obligation, or doing so willingly to trade it for something else, or even
because we slip from its grasp. These are all possible. But the thing that is called tua-goo,
me/myself, is something much more obscure when it comes to giving it up or getting free of it.
This is because it‘s the mainstay or principle in all of our actions. Thus, being able to give up this
me/myself requires a very intelligent upŒya, much more than is required for giving up things
that only belong to me. When we speak in the personal sense, we can say that when tua-goo
wants to give itself up genuinely, it must run to another thing which is able to destroy that tua-
goo completely and utterly. When tua-goo or me/myself has given up the things which belong to
me, the kong-goo, so that only me/myself remains, it then runs towards that which is able to
quench that me/myself conclusively. So there is a difference, as we mentioned above. There is
the mind that gives up all things as a relinquishing or a sacrifice and the mind that sails towards
Nibbāna that is the point of quenching of all things, including the mind.
Nevertheless, the difference between these two is merely legalistic. In actual practice, the
way of practice and the fruits of practice are the same. The way of practice for giving up the five
khandhas, or the āyatana does not mean giving up the material things, such as throwing them
on the rubbish heap. Rather it refers only to giving them up through removing upādāna, any kind
of attachment and clinging that exists towards them. This uprooting of upādanà must be done
with clear, direct insight into anicca×, dukkha×, and anattŒ until it becomes the seeing of the
total voidness of self, whether it is the self on the owner side, or the self on the side that is clung
to as property or possession. When it is void of both sides only then can upādāna be removed
and there is the fruit of no attachment that is the original cause of dukkha.
Even in the contemplation for the removing of attachment to the five khandhas or any of
the āyatana which are clung to as self, we must practice using the same method, that is to
contemplate anicca×, dukkha×, and anattŒ just the same. Only that we evade in a manner that
all of this when it is a such it is dukkha. When you don‘t want to suffer then incline the mind for
the thorough quenching without any remainder of these things and then there won‘t be anything
that is dukkha anymore. In other words, it‘s an inclining into nibbàna, or the mind flows
towards nibbàna. But none of this means that we just wait until the body disintegrates or that we
must hurry and destroy this body through committing suicide or any such thing. To kill oneself
will not finish off upādanā and in fact is a kind of upàdanà most fully. Without attachment, one
wouldn‘t kill oneself. As for waiting until the body disintegrates, it‘s not a way of practice. The
disintegration of the body does not mean that upādanā will be finished, because people and
animals ordinarily have their khandhas breaking up and disintegrating every day, but it‘s not the
destruction of upādanā merely through such deterioration and breaking up of the body.
Therefore, neither killing oneself or waiting until the body breaks up by itself is the quenching of
upàdanà that clings to self and consequently it is not an inclining or moving towards nibbàna
in any way. We can only practice in a way where life still remains when we contemplate and see
that if there is any attachment to self remaining, then there must be dukkha in the various forms
to that degree, then incline the mind in a way where there is no self to be a basis for dukkha ever
again. This is called having a mind inclining towards the thorough quenching of self, which can
be called inclining towards nibbàna. And then to commit oneself fully to the practice that leads
to seeing impermanence, dukkha-ness and not-self on the highest level, which causes us to no
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longer feel genuinely that any self is left. There are just the pure sankhāras spinning according to
their causes and conditions. The things that are called dukkha, such as ageing and death are
within this group, namely they are certain aspects of sankhāra amongst all the various sankhāras
that spin and flow according to their causes and conditions. There isn‘t any aspect in which there
is clinging as being our ―self‖ or belonging to us. Even the mind, which is still aware, feel and
thinks or is contemplating the nature of these sankhāras -- this mind doesn‘t cling to itself as
being self. It doesn‘t cling to itself as being mine, as being knower or seer, but instead sees only
that this mind, as well as the seeing are merely sankhāras, just the same. And it sees that all of
these sankhāras without exception are merely concoctions or creations. They are just natural,
ordinary things that are just such. There is no way that they could be self, belong to self, be ours
or theirs, be the owner or the owned, or any such similar thing.
When the mind realizes this voidness of self truly in such a way, it is equal to the quenching
of oneself completely, which is what we call nibbàna here. Therefore pañinissagga, the kind of
giving up which uses the upāya or skillful means of making the mind run towards nibbàna has a
meaning of practice and has fruits of practice exactly the same as the kind of pañinissagga
which uses the upāya of relinquishing all of those things. This is because both upāya have the
same meaning, that is, to make voidness of self or suññatā appear. If one contemplates the
voidness of the side that is clung to, we call it relinquishing those things. But if one contemplates
the side which is the clinger, namely the mind, then it becomes making the mind realize
voidness, that is nibbàna itself. Thus the objective is the same, that is to make both sides realize
voidness equally, then dukkha cannot appear. And in terms of practice, both of these are the
same. There is only one or the other, and when finally reaching the end, both will utterly
extinguish dukkha and that all things without exception are void while the mind remains a self
that needn‘t be void -- this is something impossible, because that which is called voidness is a
whole or singular. If it is truly realized, it makes everything void, both the side that clings and
the side that is clung to.
Therefore in terms of practice, when one practices to the end then both sides are void
together at the same time. Otherwise, it‘s another kind of voidness, but is a voidness which isn‘t
genuine, a mere temporary voidness, or it is merely certain levels or certain aspects of practice
that aren‘t yet complete which give results merely of letting go of this thing or that thing. It lets
go merely of things that are easy to let go of, for example, those aspects which are clung to as the
belongings of self, or that belong to me, in the cruder aspects. But it doesn‘t affect or shake the
self, or the ―me myself,‖ at all.
But when suññatā or genuine voidness manifests, just then is it truly void and there is
nothing left to wait or remain as self. The self that acts, and is acted upon, such actions and the
fruits of such actions, no matter whether they are considered to be kusala or akusala or
abhaygrita (neither kusala nor akusala) all realize voidness together and without exception.
The mode of giving up, namely pañinissagga occurs fully without requiring anyone be the
giver-up or the relinquisher because it‘s all void anyway. Even the giving up itself or the things
that are given up must still be void, that is it‘s the thorough quenching of selfhood. Therefore
when we speak in paramata or ultimate terms or in terms of the highest truth, we say it‘s the
very same voidness. It‘s the genuine giving up and there is just one, there are not two kinds or
many kinds, as is spoken of in common speech, in the way that they distinguish different sides or
aspects as we did earlier using bukaltisathan or the personal terminology. Whether the five

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khandas, the six inner āyatana, or the modes of interdependent conditioning of these things
which is called pañicca-samuppàda -- all are given up completely through this means of
realizing voidness as we have explained. This examination of the five khandas as being void is a
giving up of the five khandas within itself.24 In other words, before this time we received or
clung to the khandas in some aspects as being self and in other aspects as belonging to self,
through the power of upādāna . Now the five khandhas have been contemplated according to
the truth, that is, they are void utterly and are not the basis for attachment ever again, and so
consequently attachment ceases. When attachment quenches, there is nothing left to be a means
for clinging, and the five khandhas become void also. When there is no more such attachment
or accepting, then it has the fruits equal to giving up even though there is no need for the one
who gives up because the mind and the upadana have become void of self. To summarize, the
cont3emplation of the five khandhas as being void is to relinquish or give up the five khandhas
and so it is called paricŒga-pañinissagga, the giving up through sacrifice. And the
contemplation of the mind as being void of self, that is making the mind incline towards
nibbàna, which is the quenching of all those khandhas including the mind itself can be called
pakanatana-pañinissagga or giving up through leaping or springing. The contemplation of the
five khandhas as being void is to contemplate them as being anicca×, dukkha× and anattŒ to
the utter end as we explained earlier and in detail concerning the thirteenth step of ānāpānasati.
Contemplating the six inner āyatana as being void has the same characteristics as with the
five khandhas because the six inner āyatana are one aspect of the five khandhas, that is the
khandha which performs the function of knowing the Œrammaöa or sense objects which make
contact. In another respect we can say that the āyatana refer to the group among the five
khandas which function in the moment of receiving the Œrammaöa through the eyes, ears, nose,
tongue, body or mind. Making these six things void is to contemplate them as being sankhāra or
as being merely and purely natural without any discernable self, but they merely have the
characteristic of being their own natural mechanisms which are able to receive the Œrammaöa
according to the nature of rupadhammas, and namadhammas, that is physical and mental
natures that are collecting together and are able to do all these wonderful things to the point of
the wrong assumption arising that these things are attà or self or that they have an attà or self
within them. Contemplating these things until seeing them as utterly void is considered to be
pakatanapañinissagga most truly. In essence this means distinguishing the aspect of the
khandhas which are the mind to be contemplated in particular as being void. Contemplating the
various modes of pañicca-samuppàda as being void is to contemplate such that we see this
automatic mechanism of rupadhammas and namadhammas, that is the interdependent
concocting of these things in an endless chain, which is merely a natural mechanism of the
rupadhammas and namadhammas that are able to perform such functions automatically.
Within these natures themselves, there is no need for any attà or spirit or soul or any kind of self
that would be the culprit or the principal actor or essence in any of these actions or functions that
are performed. It is merely the movement of pure natures which condition each other when they
come into association and they act upon each other, pushing on each other as causes and fruits
until the various symptoms of conditioning appear endlessly. Therefore it is just these
rupadhammas (material things) and namadhammas (immaterial natures) in the moments of
being causes and conditions or in the moment of being fruits (vipakka) or the various modes of
24
This is now lecture 49, 18 November 1959
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that conditioning that gives rise to those fruits coming from their causes and then those fruits
become the causes of other things, and so on endlessly. All of this are the natural modes, merely,
of rupadhammas and namadhammas. There is no attà or self or anything associated with any
of this. Every aspect is thereby void of any meaning of being self or of belonging to self in the
least way. This is the condition of giving up every aspect and mode of pañicca-samuppàda
both the aspects which are causes and those which are fruits and those which are merely the
modes of concocting. Thus it can be said that the giving up this pañicca-samuppàda group is
both paricaggpañinissagga, giving up through sacrifice as well as pakanatanapañinissagga,
giving up through leaping. That is, it is a giving up both in the aspect which are the five
khandhas, namely the aspects which are fruits, and the aspects which are conventionally called
the mind, that is the doer of these activities which arises from not knowing the truth or of being
utterly deceived. When these three are combined then we can say then it‘s the giving up of the
world in its position of being Œrammaöa, it‘s the giving up of the mind in its position of the
mind as being the one that experiences the Œrammaöa, that is the world, and it‘s the giving up of
the association or the concocting or production of all these things in the world that create the
world or that are caught up in the interrelationships between the world and the mind that
experiences the world. When all three categories are given up then it is that there‘s nothing
remaining to be the basis for dukkha or the basis for attachment for attachment and clinging
which is the basis for all that dukkha. There is only non-suffering, cool, quenching peace,
liberation, letting go and freedom. There are no more distinctions and discriminations or
whatever we might say or describe. In short all of this together amounts to the end or the
absolute finish of the sa×saravata, the stream of dukkha and we like to call such a state the
realization of nibbàna. All of this is to demonstrate how pañinissagga or giving up is connected
with the word nibbàna.
As for the problem concerning what are we to do to receive the title pañinissaganupassi
or one who continuously contemplates giving up -- we can explain that the one who practices
ānāpānasati up to this step must change the principle of one‘s noting and contemplate in a new
way, that is to move up to a higher level that causes the clear experience of one‘s own giving up.
That is after seeing anicca×, dukkha× and anattŒ there arises a satisfaction with the fading
away of attachment and the quenching of all sankhāras. Then make the mind to be unperturbed
regarding all sankhāras that have been contemplated as being void genuinely with every
inhalation and exhalation. The best way is to go back and practice every step of ānāpānasati
again from the first step and to successively contemplate everything that appears, beginning with
the breathing, the various nimitta and the jhŒna factors up until the dhammas which are the
basis for clinging directly, that is sukkhavedana or pleasant feeling in the jhŒnas, and the mind
that notes these various things all as being things which must be given up because there‘s
nothing worth clinging to in any way. Then focus and scrutinize that all of these things are
anicca×, dukkha× and anattŒ even further until the mind is filled with weariness and
disenchantment and one‘s passion and lust for those things fades away and then the mind is filled
with the dhamma that is the quenching of those things, that is the insight that all these things
have no self at all until the mind lets go or is void of clinging to those things even higher. And to
proceed further until reaching the kicca or duties to be done that is to let go through samucheda-
vimutti (liberation through absolute cutting off) truly.

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 In the beginning stages it is just tadaºga-vimutti or coincidental liberation: through
practicing ānāpānasati, the mind lets go of those things by itself. And there are moments of
vikampanavimuddhi, as when the mind is filled with jhŒna and lets go through the power of
that jhŒna for the entire period of jhŒna. We must try to do all of these are things with great
care, precision and subtlety with every inhalation and exhalation. Whatever kind of practice it is
noting whatever kind of Œrammaöa on whatever level -- all of it‘s considered to be
pañinissaggŒnupass´. When practicing in this way, it‘s called developing
dhammŒnupassanŒsatipaÊÊhŒöa-bhŒvanŒ, the meditation of contemplating dhamma
application of mindfulness, which is the final stage of true meditation and it combines all the
twenty-nine samudhŒnadhammas on the highest level of our practice and cultivation of
ānāpānasati in the stage which is complete and perfect vipassanŒ-bhŒvanŒ or insight
meditation.
Our consideration of the sixteenth step of ānāpānasati is now complete.
Concerning this fourth tetrad it is considered to be
dhammanupassanasatipathanabhŒvanŒ, the contemplation of dhamma foundation of
mindfulness in all respects. The first step is to contemplate anicca×, dukkha× and anattŒ
which can be summarized as being suññatā, the essential meaning of which is that they are void
in such a way that there is nothing to cling to and if one insists on clinging one will suffer. In the
next step one notes and contemplates the fading away of attachment and clinging concerning
those things because it hates and fears the harm and danger, namely the dukkha that is born
from clinging. In the next step, there is contemplation of the sort that sees that there isn‘t any real
self in any of it, or in any of those things. Clinging is just an ephemeral, hot and cold phenomena
because that which clings doesn‘t haven‘t any genuine self, the things that are clung to don‘t
have any true self and so how could that clinging be any kind of self. One contemplates in a way
that quenches the self of all these things completely. In the fourth and final step, one notes and
contemplates in a way that can be conventionally spoken of as now we have given up and tossed
away all of those things by making them truly void. All things without exception are truly void.
And then the mind is in a state that we might assume to called having realized nibbàna -- it has
dissolved within that voidness or suññatā, and there is nothing left to be self in order to cling to
anything as being of self, ever more.
Practicing this group or tetrad is called contemplating Dhamma because these four
aspects of Dhamma are contemplated directly. We contemplate (1) aniccatŒ, (2) virŒga, (3)
nirodhŒ and (4) paÊinissagga. In the way that we have discussed it, this is different from the
earlier tetrads. In the first tetrad we only examined the body or the breathing. In the second
tetrad, we contemplated only the various aspects of the vedanŒ. In the third tetrad because we
contemplated the mind in various ways. But here, it‘s the contemplation of Dhamma, that is the
natural condition which is the truth of all things that when known the mind is liberated from all
dukkha. They differ as to their level in this way. The fourth tetrad of ānāpānasati is now
finished.
Combining all four tetrads
The first tetrad is purely samatha-bhŒvanŒ. The second and third tetrads are samatha-
bhŒvanŒ mixed with vipassanŒ-bhŒvanŒ and this fourth tetrad is vipassanŒ-bhŒvanŒ
perfected. Samatha-bhŒvanŒ is to note through the Œrammaöa (object) or nimitta (sign) for

556
the sake of mental stability or concentration and has as its final fruits the jhŒnas. Vipassana-
bhŒvanŒ is to note the characteristics of impermanence, suffering and unsatisfactoriness, and
not-self to make the mind know clearly and experience this in all things. Its final result is the –
Œöas. So it is that the sixteen lessons or objects of ānāpānasati begin with training the mind to
have the strength of jhŒna through the first tetrad, then training the strength of –ana that arises
mixed together with the strength of jhŒna in the second and third tetrads.

Source: http://groups.yahoo.com/group/buddhadasa

www.what-Buddha-taught.net

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