Practical Insight Meditation

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ASSOCIATION FOR INSIGHT MEDITATION Venerable Mahæsø Sayædaw
3 Clifton Way • Alperton • Middlesex • HA0 4PQ
Website: www.aimwell.org Email: pesala@aimwell.org

Practical Insight Meditation

Printed for free Distribution by

ASSOCIATION FOR INSIGHT MEDITATION Venerable Mahæsø Sayædaw
3 Clifton Way • Alperton • Middlesex • HA0 4PQ
Website: www.aimwell.org Email: pesala@aimwell.org
24 Practical Insight Meditation Practical Insight Meditation
small; on every sensation (bodily or mental feeling) pleasant
or unpleasant; and so on. If, during the course of training, Preface
occasions arise when there is nothing special to contem-
It is a truism to say that nobody likes suffering and
plate upon, be fully occupied with attention to the rising
everybody seeks happiness. In this world of ours, human
and falling of the abdomen. When you have to attend to
beings are making all possible efforts for prevention and
any kind of activity that necessitates walking, then, in
alleviation of suffering, and enjoyment of happiness. Never-
complete awareness, each step should be briefly noted as
theless, their efforts are mainly directed towards physical
walking, walking or left, right. But when you are taking a
well-being by material means. Happiness is, after all, condi-
walking exercise, contemplate on each step in three sec-
tioned by attitudes of mind, and yet only a few persons give
tions; up, forward, down. The student who thus dedicates
real thought to mental development, fewer still practice
himself or herself to the training day and night, will be able
mind training in earnest.
in not too long a time, to develop concentration to the
To illustrate this point, attention may be drawn to the
initial stage of the fourth degree of insight (knowledge of
commonplace habits of cleaning and tidying up one’s body,
arising and passing away)5 and onward to higher stages of
the endless pursuits of food, clothing, and shelter, and the
insight meditation (vipassanæ-bhavana).
tremendous technological progress achieved for raising the
5 Taru¼a-udayabbaya-næ¼a — On the degrees of insight knowledge
see ‘The Progress of Insight’ by the Venerable Mahæsi Sayædaw material standard of living, for improving the means of
(Published by The Forest Heritage, Kandy, Sri Lanka) transport and communications, and for prevention and
cure of diseases and ailments. All these efforts are, in the
main, concerned with the care and nourishment of the
body. It must be recognized that they are essential. How-
ever, these human efforts and achievements cannot pos-
sibly bring about the alleviation or eradication of suffering
associated with old age and disease, domestic infelicity and
economic troubles, in short, with non-satisfaction of wants
and desires. Sufferings of this nature are not overcome by
material means; they can be overcome only by mind
training and mental development.

18 Practical Insight Meditation Preparatory Stage 7

there is nothing in particular to note, put the mind on the done so, then personally apologize to him or her or make an
rising and falling of the abdomen. When sleepy, make a apology through your meditation instructor. If in the past
mental note, sleepy. After you have gained sufficient con- you have spoken contemptuously to a noble one who is at
centration in contemplating you will be able to overcome present unavailable or deceased, confess this offence to
drowsiness and you will feel refreshed as a result. Take up your meditation instructor or introspectively to yourself.
again the usual contemplation of the basic object. If you are The old masters of Buddhist tradition suggest that you
unable to overcome the drowsy feeling, you must continue entrust yourself to the Enlightened One, the Buddha,
contemplating drowsiness until you fall asleep. during the training period, for you may be alarmed if it
The state of sleep is the continuity of sub-consciousness. happens that your own state of mind produces unwhole-
It is similar to the first state of rebirth consciousness and the some or frightening visions during contemplation. Also
last state of consciousness at the moment of death. This state place yourself under the guidance of your meditation
of consciousness is feeble and therefore, unable to be aware instructor, for then, he can talk to you frankly about your
of an object. When you awake, the continuity of sub-con- work in contemplation and give you the guidance he thinks
sciousness occurs regularly between moments of seeing, hear- necessary. These are the advantages of placing trust in the
ing, tasting, smelling, touching, and thinking. Because these Enlightened One, the Buddha, and practising under the
occurrences are of brief duration they are not usually clear guidance of your instructor. The aim of this practice and its
and therefore not noticeable. Continuity of sub conscious- greatest benefit is release from greed, hatred and delusion,
ness remains during sleep — a fact which becomes obvious which are the roots of all evil and suffering. This intensive
when you wake up; for it is in the state of wakefulness that course in insight training can lead you to such release. So
thoughts and sense objects become distinct. work ardently with this end in view so that your training
Contemplation should start at the moment you wake up. will be successfully completed. This kind of training in
Since you are a beginner, it may not be possible yet for you to contemplation, based on the foundations of mindfulness
start contemplating at the very first moment of wakefulness. (Satipa¥¥hæna), had been taken by successive Buddhas and
But you should start with it when you remember that you are noble ones who attained release. You are to be congratu-
to contemplate. For example, if on awakening you reflect on lated on having the opportunity to take the same kind of
something, you should become aware of the fact and begin training they had undergone.
your contemplation by a mental note, reflecting. Then It is also important for you to begin your training with a
proceed with the contemplation of rising and falling. When brief contemplation on the ‘four protections’ which the
2 Practical Insight Meditation Summary 23
Then, it becomes clear that the right way must be ing, or wishing. Are you attempting to recall the manner in
sought for training, stabilizing and purifying the mind. This which the training was conducted up to this point? Yes?
way is found in the Mahæ Satipa¥¥hæna Sutta, a well-known Then take up contemplation on recollecting. Are there
discourse of the Buddha, delivered well over 2,500 years occasions when you examine the object of contemplation in
ago. The Buddha declared thus: order to determine whether it is mind or matter? If so, then
“This is the sole way for the purification of beings, for be aware of examining. Do you regret that there is no
the overcoming of sorrow and lamentation, for the improvement in your contemplation? If so, attend to the
destroying of pain and grief, for reaching the right path, feeling of regret. Conversely, are you happy that your con-
for the realisation of nibbæna, namely the four founda- templation is improving? If you are, then contemplate the
tions of mindfulness.” feeling of being happy. This is the way in which you make a
The four foundations of mindfulness are 1) the contem- mental note of every item of mental behaviour as it occurs,
plation of the body, 2) the contemplation of feelings, 3) the and if there are no intervening thoughts or perceptions to
contemplation of mind, and 4) the contemplation of mind note, you should revert to the contemplation of rising and
objects. falling. During a strict course of meditation, the time of
Obviously, this way should be followed by those in practice is from the first moment you wake up until the last
search of happiness, with a view to getting rid of the impu- moment before you fall asleep. To reiterate, you must be
rities of mind, which are the cause of their sufferings. constantly occupied either with the basic exercise or with
If one were asked whether he wished to overcome mindful attention throughout the day and during those night
sorrow and lamentation, he would surely say, “Yes.” Then hours when you are not asleep. There must be no relaxation.
he, nay everybody, should practise the four foundations of Upon reaching a certain stage of progress with contemplation
mindfulness. you will not feel sleepy in spite of these prolonged hours of
If one were asked whether he wishes to destroy pain and practise. On the contrary, you will be able to continue the
grief, he would not hesitate to reply in the affirmative. Then contemplation day and night.
he, nay everybody, should practise the four foundations of
mindfulness. Summary
If one were asked whether he wishes to reach the right It has been emphasized during this brief outline of the
path and realise nibbæna, the state of being absolutely free training that you must contemplate on each mental occur-
from old age, decay and death and from all sufferings, he rence, good or bad; on each bodily movement large or

8 Practical Insight Meditation Basic Exercise III 17

Enlightened One, the Buddha, offers you for reflection. It is • When withdrawing the hand, withdrawing.
helpful for your psychological welfare at this stage to reflect • When you bring down the hand, bringing.
on them. The subjects of the four protective reflections are • When the hand touches the side of the body, touching.
the Buddha himself, loving-kindness, the loathsome aspects • If you intend to turn round, intending.
of the body, and death. First, devote yourself to the Buddha • When you turn round, turning.
by sincerely appreciating his nine chief qualities in this way: • When you walk forward, walking.
Truly, the Buddha is holy, fully enlightened, perfect in • On arriving at the place where you intend to stop,
knowledge and conduct, a welfarer, world-knower, the intending.
incomparable leader of men to be tamed, teacher of gods • When you stop, stopping.
and mankind, the awakened one and the exalted one. If you remain standing for some time continue the con-
Secondly, reflect upon all sentient beings as the templation of rising and falling. But if you intend to sit down,
receivers of your loving-kindness and identify yourself with note intending. When you go to sit down, walking. On
all sentient beings without distinction, thus: “May I be free arriving at the place where you will sit, arriving. When you
from enmity, disease and grief. As I am, so also may my turn to sit, turning. While in the act of sitting down, sitting.
parents, preceptors, teachers, intimate and indifferent and Sit down slowly, and keep the mind on the downward move-
inimical beings be free from enmity, disease and grief. May ment of the body. You must notice every movement in
they be released from suffering.” bringing the hands and legs into position. Then resume the
Thirdly, reflect upon the repulsive nature of the body to practice of contemplating the abdominal movements.
assist you in diminishing the unwholesome attachment that Should you intend to lie down, note intending. Then
so many people have for the body. Dwell on some of its proceed with the contemplation of every movement in the
impurities, such as stomach, intestines, phlegm, pus, blood.3 course of lying down: lifting, stretching, putting, touching,
Ponder on these impurities so that the absurd fondness for lying. Then take as the object of contemplation every move-
the body may be eliminated. ment in bringing the hands, legs and body into position.
3 The thirty-two parts of the body as used in body contemplation are: Perform these actions slowly. Thereafter, continue with
haed-hair, body-hair, nails, teeth, skin; nails, teeth, skin, flesh, sin- noting rising and falling. Should pain, fatigue, itching, or any
ews; bones, marrow; kidney, heart, liver, diaphragm, spleen; lungs, other sensation be felt, be sure to notice each of these sensa-
intenstines, mesentery, stomach, excrement, bile, phlegm, pus, blood,
tions. Notice all feelings, thoughts, ideas, considerations,
sweat, lymph, tears, serum, saliva, nasal mucus, synovial fluid, urine,
and brain. reflections; all movements of hands, legs, arms, and body. If
22 Practical Insight Meditation Author’s Preface 3
make a mental note reflecting, two or three times, then again would certainly give an affirmative answer. Then he, nay
take up the contemplation of rising and falling. Should you everybody, should practise the four foundations of mindful-
forget to make a mental note of body, leg or arm movements, ness.
then mentally note forgetting, and resume your usual con- How shall one practise the four foundations of mindful-
templation on abdominal movements. You may feel at times ness? In the Mahæ Satipa¥¥hæna Sutta, the Buddha said,
that breathing is slow or that the rising and falling move- “Dwell practising body contemplation, feeling contempla-
ments are not clearly perceived. When this happens, and you tion, mind contemplation and mind-objects contempla-
are in the sitting position, simply move the attention to tion.” Without the guidance of a well-qualified teacher,
sitting, touching; or if you are lying down, to lying, touch- however, it will not be easy for an average person to practise
ing. While contemplating touching, your mind should not be these contemplations in a systematic manner in order to
kept on the same part of the body but on different parts make progress towards development of concentration and
successively. There are several places of touch and at least six insight.
or seven should be contemplated.4 Having myself undergone a most intensive practical
course of Satipa¥¥hæna meditation under the personal guid-
Basic Exercise IV ance of the Most Venerable Mingun Jetavan Sayædaw of
Up to this point you have devoted quite some time to the Thaton, I have imparted the technique of meditation ever
training course. You might begin to feel lazy thinking that since 1938 and given personal instruction, as well as
you have made inadequate progress. By no means give up. through books and lectures, to several thousands of yogis.
Simply note the fact, lazy. Before you gain sufficient strength In compliance with the requests of those of the earlier
in attention, concentration, and insight, you may doubt the batches, who had benefited from my personal instructions,
correctness or usefulness of this method of training. In such I wrote a treatise on vipassanæ or insight meditation, in two
a circumstance turn to contemplation of the thought, doubt- volumes. The treatise was completed in the year 1944 and
ful. Do you anticipate or wish for good results? If so, make has been published in seven editions. In all the chapters,
such thoughts the subject of your contemplation, anticipat- except in Chapter V, dissertations and discussions are made
with reference to Pali texts, commentaries and sub-com-
4 Some of these points where the touch sensations may be observed mentaries. In Chapter V, I chose to write in common
are: where thigh and knee touch, or where the hands are placed
together, or finger to finger, thumb to thumb, closing of the eyelids,
language for easy understanding by my pupils as to how they
tongue inside the mouth, lips touching when the mouth is closed. should begin and then proceed step by step, stating fully the

16 Practical Insight Meditation Basic Exercise I 9

If you are thirsty while contemplating, notice the feel- The fourth protection for your psychological benefit is to
ing, thirsty. When you intend to stand, intending. Keep reflect on the phenomenon of ever-approaching death.
the mind intently on the act of standing up, and mentally Buddhist teachings stress that life is uncertain, but death is
note standing. When you look forward after standing up certain; life is precarious but death is sure. Life has death as
straight, note looking, seeing. Should you intend to walk its goal. There is birth, disease, suffering, old age, and eventu-
forward, intending. When you begin to step forward, men- ally, death. These are all aspects of the process of existence.
tally note each step as walking, walking, or left, right. It is To begin training, take the sitting posture with the legs
important for you to be aware of every moment in each step crossed. You might feel more comfortable if the legs are not
from the beginning to the end when you walk. Adhere to inter-locked but evenly placed on the ground, without
the same procedure when strolling or when taking walking pressing one against the other. If you find that sitting on the
exercise. Try to make a mental note of each step in two floor interferes with contemplation, then obtain a more
sections as follows: lifting, putting, lifting, putting. When comfortable way of sitting. Now proceed with each exercise
you have obtained sufficient practice in this manner of in contemplation as described.
walking, then try to make a mental note of each step in
three sections; lifting, pushing, putting; or up, forward, Basic Exercise I
down. Try to keep your mind (but not your eyes) on the
When you look at the tap or water-pot on arriving at the abdomen. You will thereby come to know its rising and
place where you are to take a drink, be sure to make a falling movements. If these movements are not clear to you
mental note, looking, seeing. in the beginning, then place both hands on the abdomen to
• When you stop walking, stopping. feel these rising and falling movements. After a short time
• When you stretch out the hand, stretching. the upward movement of exhalation will become clear.
• When you touch the cup, touching. Then make a mental note of rising for the upward move-
• When you take the cup, taking. ment, falling for the downward movement. Your mental
• When dipping the cup into the water, dipping. note of each movement must be made while it occurs.
• When bringing the cup to the lips, bringing. From this exercise you learn the actual manner of the
• When the cup touches the lips, touching. upward and downward movements of the abdomen. You
• When you swallow, swallowing. are not concerned with the form of the abdomen. What you
• When returning the cup, returning. actually perceive is the bodily sensation of pressure caused
4 Practical Insight Meditation Advancement in Contemplation 21
salient features, in line with the Visuddhimagga and some in this manner: rising, sitting, falling, sitting. Or when
other texts. lying down: rising, lying, falling, lying. Suppose you no
This present book is the English translation of the said longer find it easy to make a mental note of three or four
Chapter V. The first fourteen pages of the Burmese original objects in the above manner. Then revert to the initial
were translated into English in 1954 by U Pe Thin, an old procedure of noting only the two sections; rising and falling.
pupil of mine, for the benefit of those who came from While engaged in the regular practise of contemplating
abroad to our Meditation Centre. Pages 15 to 51 of the bodily movements you need not be concerned with objects of
Burmese original were translated into English, in compli- seeing and hearing. As long as you are able to keep your mind
ance with the wish of the Venerable Nyanaponika Mahæ- on the abdominal movements of rising and falling it is
thera, by Myanaung U Tin, a disciple and dayaka of mine. assumed that the purpose of noticing the acts and objects of
Incidentally, it may be mentioned that the area of our seeing is also served. However, you may intentionally look at
Meditation Centre, Thathana Yeiktha, is nearly twenty- an object; then simultaneously make a mental note, two or
four acres, with over fifty buildings to house the meditation three times, seeing. Then return to the awareness of the
teachers and yogis, monks as well as lay, both men and abdominal movements. Suppose some person comes into
women. your view. Make a mental note of seeing, two or three times
The Venerable Nyanaponika Mahæthera put this trans- and then resume attention to the rising and falling move-
lation into final literary shape after obtaining confirmation ments of the abdomen. Did you happen to hear the sound of
of his valuable suggestions. U Pe Thin’s translation was a voice? Did you listen to it? If so make a mental note of
revised by and improved upon, as to style, by Miss Mary hearing, listening and revert to rising and falling. But
McCollum, an American Buddhist lady. She practised suppose you heard loud noises, such as the barking of dogs,
Satipa¥¥hæna meditation under the guidance of Anagarika loud talking or shouting. If so, immediately make a mental
Munindra at the Burmese Vihæra, Bodh-Gaya, Bihar, India. note two or three times, hearing, then return to your basic
Anagarika Munindra stayed with us for a considerable exercise. If you fail to note and dismiss such distinctive
period. He sent her revision to us for perusal and approval. sounds as they occur, you may inadvertently fall into reflec-
When done, it was forwarded to the Venerable Nyana- tions about them instead of proceeding with intense atten-
ponika Mahæthera. This book is, therefore, the coordina- tion to rising and falling, which may then become less distinct
tion and combined publications of the aforesaid two and clear. It is by such weakened attention that mind-defiling
translations, with my preface added thereto. passions breed and multiply. If such reflections do occur,

10 Practical Insight Meditation Basic Exercise III 15

by the heaving movement of the abdomen. So do not dwell come when you can overcome them and they will cease
on the form of the abdomen but proceed with the exercise. altogether. If you continue contemplation, firm in purpose,
For the beginner it is a very effective method of developing you will not come to any harm. Should you lose courage,
the faculties of attention, concentration of mind and insight become irresolute in contemplation and discontinue for some
in contemplation. As practice progresses, the manner of the time, you may encounter these unpleasant sensations again
movements will be clearer. The ability to know each succes- and again as your contemplation proceeds. If you continue
sive occurrence of the mental and physical processes at with determination you will most likely overcome these
each of the six sense organs is acquired only when insight painful sensations and may never again experience them in
contemplation is fully developed. Since you are only a the course of contemplation.
beginner whose attentiveness and power of concentration Should you intend to sway the body, then knowingly
are still weak, you may find it difficult to keep the mind on note intending. While in the act of swaying, swaying.
each successive rising movement and falling movement as When contemplating you may occasionally discover the
it occurs. In view of this difficulty, you may be inclined to body swaying back and forth. Do not be alarmed; neither be
think, “I just don’t know how to keep my mind on each of pleased nor wish to continue to sway. The swaying will
these movements.” Then simply remember that this is a cease if you keep the knowing mind on the action of
learning process. The rising and falling movements of the swaying and continue to note swaying until the action
abdomen are always present and therefore there is no need ceases. If swaying increases in spite of your making a mental
to look for them. Actually it is easy for a beginner to keep note of it, then lean against a wall or post or lie down for a
his or her mind on these two simple movements. while. Thereafter proceed with contemplation. Follow the
Continue with this exercise in full awareness of the same procedure if you find yourself shaking or trembling.
abdomen’s rising and falling movements. Never verbally When contemplation is developed you may sometimes feel
repeat the words, ‘rising, falling,’ and do not think of rising a thrill or chill pass through the back or the entire body.
and falling as words. Be aware only of the actual process of This is a symptom of the feeling of intense interest, enthu-
the rising and falling movements of the abdomen. Avoid siasm or rapture. It occurs naturally in the course of good
deep or rapid breathing for the purpose of making the contemplation. When your mind is fixed in contemplation
abdominal movements more distinct, because this proce- you may be startled at the slightest sound. This takes place
dure causes fatigue that interferes with the practice. Just be because you feel the effect of sensory impression more
intensely while in a state of concentration.
20 Practical Insight Meditation Author’s Preface 5
• When in the act of chewing, chewing. Chapter V of my Burmese treatise, as mentioned earlier,
• When you are aware of the taste, knowing. was written in common linguistic style. I should like to say
• When swallowing the food, swallowing. here that the doctrinal terms found in this book without
• While swallowing the food, should the food be felt Pali names are fully explained in ‘Progress of Insight,’ trans-
touching the sides of the gullet, touching. lated from my Pali treatise into English by the Venerable
Perform contemplation in this manner each time you Nyanaponika Mahæthera. His book, ‘The Heart of Buddhist
take a morsel of food until you finish your meal. In the Meditation,’ is itself a veritable mine of information and
beginning of the practice there will be many omissions. instruction on this subject of vital importance.
Never mind. Do not waver in your effort. You will make In conclusion, I would like to say that I deeply appre-
fewer omissions if you persist in your practice. When you ciate the services of those who have done the translations
reach an advanced stage of the practice you will also to be and revisions as well as of those who are responsible for the
able to notice more details than those mentioned here. publication of this book, secondly to urge the readers of this
book not to be content with the theoretical knowledge
Advancement in Contemplation contained therein but to apply that knowledge to system-
After having practised for a day and a night you may atic and sustained practice, and thirdly to express my
find your contemplation considerably improved. You may earnest wish that they gain insight soon and enjoy all the
be able to prolong the basic exercise of noticing the abdom- benefits vouchsafed by the Buddha in the preamble of the
inal movements. At this time you will notice that there is Mahæ Satipa¥¥hæna Sutta.
generally a break between the movements of rising and
falling. If you are in the sitting posture, fill in this gap with Bhaddanta Sobhana (Agga Mahæpandita)
a mental note of the fact of sitting in this way: rising, Mahæsi Sayædaw
falling, sitting. When you make a mental note of sitting, October 1st, 1970
keep your mind on the erect position of the upper body. Sæsana Yeikthæ,
When you are lying down you should proceed with full 16, Hermitage Road,
awareness as follows: rising, falling, lying. If you find this Rangoon, Burma
easy, continue with noticing these three sections. Should
you notice that a pause occurs at the end of the rising as
well as at the end of the falling movement, then continue

14 Practical Insight Meditation Basic Exercise II 11

If there is pain or discomfort, keep the knowing mind on totally aware of the movements of rising and falling as they
that part of the body where the sensation arises. Make a occur in the course of normal breathing.
mental note of the specific sensation as it occurs, such as
painful, aching, pressing, piercing, tired, giddy. It must be Basic Exercise II
stressed that the mental note must not be forced nor While occupied with the exercise of observing each of
delayed but made in a calm and natural manner. The pain the abdominal movements, other mental activities may
may eventually cease or increase. Do not be alarmed if it occur between the noting of each rising and falling.
increases. Firmly continue the contemplation. If you do so, Thoughts or other mental functions, such as intentions,
you will find that the pain will almost always cease. But if, ideas, imaginings, are likely to occur between each mental
after a time, the pain has increased and becomes unbeara- note of rising and falling. They cannot be disregarded. A
ble, you must ignore the pain and continue with the con- mental note must be made of each as it occurs.
templation of rising and falling. If you imagine something, you must know that you have
As you progress in mindfulness you may experience sen- done so and make a mental note, imagining. If you simply
sations of intense pain: stifling or choking sensations, such as think of something, mentally note, thinking. If you reflect,
pain from the slash of a knife, the thrust of a sharp-pointed reflecting. If you intend to do something, intending. When
instrument, unpleasant sensations of being pricked by sharp the mind wanders from the object of meditation which is
needles, or of small insects crawling over the body. You might the rising and falling of the abdomen, mentally note, wan-
experience sensations of itching, biting, intense cold. As soon dering. Should you imagine you are going to a certain place,
as you discontinue the contemplation you may also feel that note going. When you arrive, arriving. When, in your
these painful sensations cease. When you resume contempla- thoughts, you meet a person, note meeting. Should you
tion you will have them again as soon as you gain in mindful- speak to him or her, speaking. If you imaginarily argue with
ness. These painful sensations are not to be considered as that person, note arguing. If you envision or imagine a light
something wrong. They are not manifestations of disease but or colour, be sure to note seeing. A mental vision must be
are common factors always present in the body and are noted on each occurrence of its appearance until it passes
usually obscured when the mind is normally occupied with away. After its disappearance, continue with Basic
more conspicuous objects. When the mental faculties Exercise I, by being fully aware of each movement of the
become keener you are more aware of these sensations. With rising and falling abdomen. Proceed carefully, without
the continued development of contemplation the time will slackening. If you intend to swallow saliva while thus
 Preparatory Stage Basic Exercise III 19

If you sincerely desire to develop contemplation and getting up from the bed, mindfulness should be directed to
attain insight in this your present life, you must give up every detail of the body’s activity. Each movement of the
worldly thoughts and actions during the training. This hands, legs and rump must be performed in complete aware-
course of action is for the purification of conduct, the ness. Are you thinking of the time of day when awakening? If
essential preliminary step towards the proper development so, note thinking. Do you intend to get out of bed? If so, note
of contemplation. You must also observe the rules of disci- intending. If you prepare to move the body into position for
pline prescribed for laymen, (or for monks, as the case may rising, note preparing. As you slowly rise, rising. Should you
be) for they are important in gaining insight. For laypeople, remain sitting for any length of time, revert to contemplating
these rules comprise the eight precepts which Buddhist the abdominal movements.
devotees observe on sabbath days (uposatha) and during Perform the acts of washing the face or taking a bath in
periods of meditation.1 An additional rule is not to speak due order and in complete awareness of every detailed
with contempt, in jest, or with malice to or about any of the movement; for instance, looking, seeing, stretching, hold-
noble ones who have attained states of sanctity.2 If you have ing, touching, feeling cold, rubbing. In the acts of dressing,
making the bed, opening and closing doors and windows,
1 The eight Uposatha precepts are: abstention from 1) killing, 2) stealing,
handling objects, be occupied with every detail of these
3) all sexual activity, 4) lying, 5) intoxicants, 6) taking food after noon,
7) dancing, singing, music, shows (attendance and performance), the use actions in sequence.
of perfumes, ornaments, etc., and 8) using luxurious beds. You must attend to the contemplation of every detail in
2 There are four noble individuals (ariya-puggala). They are those who the action of eating:
have obtained a state of sanctity: a) The Stream-winner (sotapanna) • When you look at the food, looking, seeing.
is one who has become free from the first three of the ten fetters • When you arrange the food, arranging.
which bind him to the sensuous sphere, namely: personality belief,
• When you bring the food to the mouth, bringing.
sceptical doubt, and attachment to mere rites and rituals. b) The
Once-returner (sakadagami) has weakened the fourth and fifth of the • When you bend the neck forwards, bending.
ten fetters — sensuous craving and ill-will. c) The Non-returner • When the food touches the mouth, touching.
(anagami) becomes fully free from the above-mentioned five lower • When placing the food in the mouth, placing.
fetters and is no longer reborn in the sensuous spehere before reach- • When the mouth closes, closing.
ing nibbana. d) Through the path of Holiness (Arahanta) one further • When withdrawing the hand, withdrawing.
becomes free of the last five fetters: craving for fine material existence
• Should the hand touch the plate, touching.
(in celestial worlds), craving for immaterial (purely mental) existence,
conceit, restlessness, and ignorance. • When straightening the neck, straightening.

12 Practical Insight Meditation Basic Exercise III 13

engaged, make a mental note intending. While in the act your position. Each movement must be contemplated in its
of swallowing, swallowing. If you spit, spitting. Then return respective order and in detail.
to the exercise of noting rising and falling. If you intend to lift the hand or leg, make a mental note
Suppose you intend to bend the neck, note intending. intending. In the act of lifting the hand or leg, lifting.
In the act of bending, bending. When you intend to Stretching either the hand or the leg, stretching. When you
straighten the neck, intending. In the act of straightening bend it, bending. When putting it down, putting. Should
the neck, straightening. The neck movements of bending either the hand or leg touch, touching. Perform all of these
and straightening must be done slowly. After mentally actions in a slow and deliberate manner. As soon as you are
making a note of each of these actions, proceed in full settled in the new position, continue with the contempla-
awareness with noticing the movements of the rising and tion in another position keeping to the procedure outlined
falling abdomen. in this paragraph.
Should an itching sensation be felt in any part of the body,
Basic Exercise III keep the mind on that part and make a mental note, itching.
Since you must continue contemplating for a long time Do this in a regulated manner, neither too fast nor too slow.
while in one position, that of sitting or lying down, ( it is not When the itching sensation disappears in the course of full
advised that the meditator should use the lying posture awareness, continue with the exercise of noticing the rising
except when it is time to sleep) you are likely to experience and falling of the abdomen. Should the itching continue and
an intense feeling of fatigue, stiffness in the body or in the become too strong and you intend to rub the itchy part, be sure
arms and legs. Should this happen, simply keep the knowing to make a mental note, intending. Slowly lift the hand, simul-
mind on that part of the body where such feelings occur and taneously noting the actions of lifting; and touching, when the
carry on the contemplation, noting tired or stiff. Do this hand touches the part that itches. Rub slowly in complete
naturally; that is, neither too fast nor too slow. These awareness of rubbing. When the itching sensation has disap-
feelings gradually become fainter and finally cease alto- peared and you intend to discontinue rubbing, be mindful by
gether. Should one of these feelings become more intense making the usual mental note of intending. Slowly withdraw
until the bodily fatigue or stiffness of joints is unbearable, the hand, concurrently making a mental note of the action,
then change your position. However, do not forget to make withdrawing. When the hand rests in its usual place touching
a mental note of intending, before you proceed to change the leg, touching. Then again devote your time to observing
the abdominal movements.