While engaged in noticing, the meditator either by himself or through instructions from someone else, comes to this decision: "The brilliant light, and the other things experienced by me, are not the path. Delight in them is merely a corruption of insight. The practice of continuously noticing the object as it becomes evident -- that alone is the way of insight. I must go on with just the work of noticing." This decision is called purification by knowledge and vision of what is path and not-path. 

         After noticing these manifestations of brilliant light and the others, or after leaving them unheeded, he goes on continuously as before with the act of noticing the bodily and mental processes as they become evident at the six sense doors. While thus engaged in noticing, he gets over the corruptions relating to brilliant light, rapture, tranquillity, happiness, attachment, etc., and his knowledge remains concerned exclusively with the arising and passing away of the processes noticed. For then, at each act of noticing, he sees: "The noticed object, having arisen, disappears instantly." It also becomes clear to him that each object disappears just where it arises; it does not move on to another place.

        In that way he understands by direct experience how bodily and mental processes arise and break up from moment to moment. It is such knowledge and understanding resulting from the continuous noticing of bodily and mental processes as they arise and dissolve moment after moment, and the discernment, in separate sections, of the arising and passing away of each of them, while being free from the corruptions, that is called "final knowledge of contemplation of arising and passing away." This is the beginning of "purification by knowledge and vision of the course of practice," which starts from this insight and extends to adaptation knowledge (No.13).

         Noticing the bodily and mental processes as they arise, he sees them part by part, link by link, piece by piece, fraction by fraction: "Just now it arises, just now it dissolves." When that knowledge of arising and passing away becomes mature, keen and strong, it will arise easily and proceed uninterruptedly as if borne onward of itself; also the bodily and mental processes will be easily discernible. When keen knowledge thus carries on and formations are easily discernible, then neither the arising of each bodily and mental process, nor its middle phase called "presence," nor the continuity of bodily and mental processes called "occurrence as unbroken flux" is apparent to him; nor are the shape of the hand, the foot, the face, the body, and so on, apparent to him. But what is apparent to him is only the ceasing of bodily and mental processes, called "vanishing," or "passing away," or "dissolution."

        For instance, while noticing the rising movement of the abdomen, neither its initial nor middle phase is apparent, but only the ceasing or vanishing, which is called the final phase, is apparent; and so it is also with the falling movement of the abdomen. Again, in the case of bending an arm or leg, while noticing the act of bending, neither the initial nor the middle phase of bending is apparent, nor is the form of the limb apparent, but only the final phase of ceasing and vanishing is apparent. It is similar in the other cases of stretching a limb, and so on.

        For at that time each object that is being noticed seems to him to be entirely absent or to have become non-existent. Consequently, at this stage of knowledge, it seems to him as if he were engaged in noticing something which has already become absent or non-existent by having vanished; and the consciousness engaged in noticing appears to have lost contact with the object that is being noticed. It is for that reason that a meditator may here think: "I have lost the insight"; but he should not think so.

        For formerly his consciousness normally took delight in conceptual objects of shapes, etc.;[34] and even up to the knowledge of arising and passing away, the idea of formations with their specific features[35] was always apparent to him. Hence his mind took delight in a plainly distinguishable object consisting of formations, with its particular structure[36] and its particular feature-idea. But now that his knowledge has developed in the way described, no such idea of the formations' features or structure appears to him, still less any other, cruder concept. At such a stage, the arising of formations, that is, the first phase of the process, is not apparent (as it is in the case of knowledge of arising and passing away), but there is apparent only the dissolution, that is, the final phase, having the nature of vanishing. Therefore the meditator's mind does not take delight in it at first, but he may be sure that soon, after becoming familiar (with that stage of the practice), his mind will delight in the cessation (of the phenomena) too, which is called their dissolution. With this assurance he should again turn to the practice of continuous noticing.

        When thus engaged, he perceives that in each act of noticing there are always present two factors, an objective factor and a subjective one -- the object noticed and the mental state of knowing it -- which dissolve and vanish by pairs, one pair after the other. For in each single instance of a rising movement of the abdomen, there are, in fact, numerous physical processes constituting the rising movement, which are seen to dissolve serially. It is like seeing the continuous successive vanishing of a summer mirage moment by moment; or it is like the quick and continuous bursting of bubbles produced in a heavy shower by thick rain drops falling on a water surface; or it is like the quick, successive extinction of oil-lamps or candles, blown out by the wind, as these lights are being offered at a shrine by devotees. Similar to that appears the dissolving and vanishing, moment by moment, of the bodily processes noticed. And the dissolution of consciousness noticing those bodily processes is apparent to him along with the dissolution of the bodily processes. Also while he is noticing other bodily and mental processes, their dissolution, too, will be apparent to him in the same manner. Consequently, the knowledge will come to him that whatever part of the whole body is noticed, that object ceases first, and after it the consciousness engaged in noticing that object follows in its wake. From that the meditator will understand very clearly in the case of each successive pair the dissolution of any object whatsoever and the dissolution of the consciousness noticing that very object. (It should be borne in mind that this refers only to understanding arrived at through direct experience by one engaged in noticing only; it is not an opinion derived from mere reasoning.)

        It is the perfectly clear understanding of the dissolution of the two things, pair by pair -- that is, (1) of the visual or other object appearing at any of the six sense doors, and (2) of the consciousness noticing that very object -- that is called "knowledge of dissolution."

         When that knowledge of dissolution is mature, there will gradually arise, just by seeing the dissolution of all object-and-subject-formations, awareness of fearfulness[37] and other (higher) knowledges, together with their respective aspects of fear, and so on.[38]

        Having seen how the dissolution of two things -- that is, any object noticed and the insight-thought engaged in noticing it -- takes place moment by moment, the meditator also understands by inference that in the past, too, every conditioned thing (formation) has broken up in the same way, that just so it will break up also in the future, and that at the present it breaks up, too. And just at the time of noticing any formations that are evident, these formations will appear to him in their aspect of fearfulness. Therefore, during the very act of noticing, the meditator will also come to understand: "These formations are indeed fearful."

        Such understanding of their fearfulness is called "knowledge of the awareness of fearfulness"; it has also the name "knowledge of fear." At that time, his mind itself is gripped by fear and seems helpless.

         When he has realized the fearfulness (of the formations) through the knowledge of fear, and keeps on noticing continuously, then the "knowledge of misery" will arise in him before long. When it has arisen, all formations everywhere -- whether among the objects noticed, or among the states of consciousness engaged in noticing, or in any kind of life or existence that is brought to mind -- will appear insipid, without a vitalizing factor,[39] and unsatisfying. So he sees, at that time, only suffering, only unsatisfactoriness, only misery. Therefore this state is called "knowledge of misery."    

         Seeing thus the misery in conditioned things (formations), his mind finds no delight in those miserable things but is entirely disgusted with them. At times, his mind becomes, as it were, discontented and listless. Even so he does not give up the practice of insight, but spends his time continuously engaging in it. He therefore should know that this state of mind is not dissatisfaction with meditation, but is precisely the "knowledge of disgust" that has the aspect of being disgusted with the formations. Even if he directs his thought to the happiest sort of life and existence, or to the most pleasant and desirable objects, his mind will not take delight in them, will find no satisfaction in them. On the contrary, his mind will incline and lean and tend only towards Nibbana. Therefore the following thought will arise in him between moments of noticing: "The ceasing of all formations that are dissolving from moment to moment -- that alone is happiness."    

         When through this knowledge (now acquired) he feels disgust with regard to every formation noticed, there will arise in him a desire to forsake these formations or to become delivered from them. The knowledge relating to that desire is called "knowledge of desire for deliverance." At that time, usually various painful feelings arise in his body, and also an unwillingness to remain long in one particular bodily posture. Even if these states do not arise, the comfortless nature of the formations will become more evident than ever. And due to that, between moments of noticing, he feels a longing thus: "Oh, may I soon get free from that! Oh, may I reach the state where these formations cease! Oh, may I be able to give up these formations completely!" At this juncture, his consciousness engaged in noticing seems to shrink from the object noticed at each moment of noticing, and wishes to escape from it.    

         Being thus desirous of escaping from the formations, the meditator makes stronger effort and continues the practice of noticing these very formations with the single purpose of forsaking them and escaping from them. For that reason, the knowledge arising at that time is called "knowledge of re-observation." The term "re-observation" has the same meaning as "re-noticing" or "re-contemplation." Then the nature (or characteristics) of the formations -- their being impermanent, suffering, and without a self -- will be clearly evident to him; and among these three, the aspect of suffering will be particularly distinct.

        At this stage, too, there will usually arise in his body various kinds of pains which are severe, sharp, and of growing intensity. Hence his whole bodily and mental system will seem to him like an unbearable mass of sickness or a conglomeration of suffering. And a state of restlessness will usually manifest itself, making him incapable of keeping to one particular posture for any length of time. For then he will not be able to hold any one position long, but will soon want to change it. This state, however, simply manifests the unbearable nature of the formations. Though he wants to change his bodily posture, still he should not give in easily to that wish, but should endeavour to remain motionless for a longer period in the same posture and continue to carry on the practice of noticing. By doing so he will be able to overcome his restlessness.

        Now his insight knowledge is quite strong and lucid, and by virtue of it even his painful feelings will at once cease as soon as they are firmly noticed. Even if a painful feeling does not cease completely, he will perceive that it is dissolving, part by part, from moment to moment. That is to say, the ceasing, vanishing, and disappearing of each single moment of feeling will become apparent separately in each corresponding act of noticing. In other words, now it will not be as it was at the time of the knowledge of comprehension, when the constant flow or continuity of feelings of the same kind was apparent as a single unit. But if, without abandoning the practice, that feeling of pain is firmly and continuously noticed, it will entirely cease before long. When it ceases in that way, it does so for good and will not arise again. Though in that way the insight knowledge may have become strong and perfectly lucid, still he is not satisfied with that much. He will even think: "My insight knowledge is not clear." He should, however, dismiss such thoughts by applying the act of noticing to them, and he should go on with his task of continuously noticing the bodily and mental formations as they occur.

        If he perseveres thus, his noticing will become more and more clear as the time passes in minutes, hours, and days. Then he will overcome the painful feelings and the restlessness in being unable to remain long in one particular posture, and also the idea that his insight knowledge is not yet clear enough. His noticing will then function rapidly, and at every moment of noticing he will understand quite clearly any of the three characteristics of impermanence, etc.

        This understanding of any of the three characteristics of impermanence, etc., through the act of noticing which functions with promptness in quick succession, is called "strong knowledge of re-observation."

         When this knowledge of re-observation is mature, there will arise knowledge perceiving evident bodily and mental processes in continuous succession quite naturally, as if borne onward of itself. This is called "knowledge of equanimity about formations."

        Now, in the act of noticing, effort is no longer required to keep formations before the mind or to understand them. After the completion of each single act of noticing, the object to be noticed will then appear of itself, and insight knowledge, too, will of itself notice and understand it. It is as if no further effort need be made by the meditator. Formerly, owing to seeing the dissolution of formations, there arose, in successive order, the aspect of fearfulness, the perception of misery, the aspect of disgust, the desire for deliverance, and dissatisfaction with the knowledge so far acquired. But now these mental states no longer arise even though, in the present state too, the breaking up of formations which are dissolving more rapidly is closely perceived. Even if a painful feeling arises in the body, no mental disturbance (grief) arises, and there is no lack of fortitude in bearing it. Generally, however, at this stage, pains will be entirely absent, that is, they do not arise at all. Even if the meditator thinks about something fearful or sad, no mental disturbance will arise, be it in the form of fear or of sorrow. This, firstly, is "the abandoning of fear" at the stage of "equanimity about formations."

        At the earlier stage, on attaining knowledge of arising and passing away, great joy had arisen on account of the clarity of insight. But now this kind of joy does not arise, even though there is present the exceedingly peaceful and sublime clarity of mind belonging to "equanimity about formations." Though he actually sees desirable objects conducive to joy, or though he thinks about various enjoyable things, no strong feeling of joy will arise. This is "the abandoning of delight" at the stage of "equanimity about formations."

        He cherishes no desire nor hate with regard to any object, desirable or undesirable, that comes into the range of his sense doors, but taking them as just the same in his act of noticing, he understands them (that is to say, it is a pure act of understanding). This is "equable vision" at the stage of "equanimity about formations."

        Of these three qualities just mentioned, it is said in the Path of Purification: "Having discarded fear and delight, he is impartial and neutral towards all formations" (Visuddhimagga, xxi,62).

        If he resumes the practice of noticing with the thought: "Now I will do it vigorously again!" then, before long, the noticing will function efficiently as if borne onward of itself. From now onwards there is no need for the meditator to make further (deliberate) effort. Though he does not make a (deliberate) effort, his noticing will proceed in a continuous and steady flow for a long time; it will go on even for two or three hours without interruption. This is "the state of long-lasting (practice)" of equanimity about formations. Referring to this it is said in the Patisambhidamagga: " 'The wisdom lasting long' is the knowledge present in the mental states of equanimity about formations." The Great Commentary to the Path of Purification explains as follows: "This is said with reference to knowledge functioning in a continuous flow."

        Now when noticing functions spontaneously as if borne onward of itself, the mind, even if sent out towards a variety of objects, generally refuses to go; and even if it does go, it will not stay long but will soon return to the usual object to be noticed, and will resume continuous noticing. In this connection it was said: "He shrinks, recoils, and retreats; he does not go forth to it."

         So, through knowledge of equanimity about formations, which is endowed with many virtues, blessings, and powers, he notices the formations as they occur. When this knowledge is mature, having become keen, strong, and lucid, on reaching its culmination point, it will understand any of the formations as being impermanent or painful or without self, just by seeing their dissolution. Now that act of noticing any one characteristic out of the three, which is still more lucid in its perfect understanding, manifests itself two or three times or more in rapid succession. This is called "insight leading to emergence."[40]

        Thereupon, immediately after the last consciousness in the series of acts of noticing belonging to this insight leading to emergence, the meditator's consciousness leaps forth into Nibbana, which is the cessation of all formations, taking it as its object. Then there appears to him the stilling (subsidence) of all formations called cessation.

        This mode of realization of Nibbana has been mentioned in many discourses of the Master, for example: "The vision of truth arose: whatsoever has the nature of arising is bound to cease." Herein the words "bound to cease" indicate the aspect of realizing the stilling and ceasing of all formations which have the nature of arising.

        Also in the Questions of King Milinda it is said: "His consciousness, while carrying on the practice of bringing to mind (i.e. noticing), passes beyond the continuous occurrence of phenomena and alights upon non-occurrence. One who, having practised in the correct manner, has alighted upon non-occurrence, O king, is said to have realized Nibbana."

        The meaning is this: the meditator who wishes to realize Nibbana should repeatedly bring to mind, through the practice of noticing, every bodily and mental process that appears at any of the six sense doors. When he brings them to mind thus, his consciousness engaged in noticing -- here called "bringing to mind" -- will, until adaptation knowledge is reached, fall at every moment upon the (conditioned) bodily and mental formations called here "continuous occurrence," because they go on occurring over and over again in an unbroken flow, like a river's current. But in the last phase, instead of falling upon that continuous occurrence, consciousness passes beyond it and alights upon "non-occurrence," which is the very opposite of the bodily and mental formations called here "occurrence." In other words, it arrives at non-occurrence, that is to say, it reaches, as if it "alights upon," cessation, which is the stilling of the formations (or conditioned phenomena). When the meditator, having already before practised correctly and without deviation by way of the knowledge of arising and passing away and the other knowledges (or by way of the purification of conduct, of mind, of view, etc.), has in this manner arrived at non-occurrence (by the consciousness alighting upon it), he is said to have "realized Nibbana." He is called one who has made Nibbana a direct experience and has actually seen it.

         Here the knowledge by way of noticing that occurs last in the series constituting insight leading to emergence, is called "knowledge of adaptation."[41]

        This is the end of the purification by knowledge and vision of the course of practice.

         Immediately afterwards, a type of knowledge manifests itself that, as it were, falls for the first time into Nibbana, which is void of formations (conditioned phenomena) since it is the cessation of them. This knowledge is called "maturity knowledge."[42]

         It is followed immediately by knowledge that abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called "path knowledge."[43] It is also called "purification by knowledge and vision."    

         That again is immediately followed by knowledge that belongs to the final stage and continues in the course of its predecessor. It abides in that same Nibbana, which is void of formations since it is the cessation of them. This is called "fruition knowledge."    

         The duration of that threefold knowledge of maturity, path, and fruition is, however, not long. It is very short, and lasts for just an instant, like the duration of a single thought of noticing. Subsequently there arises "knowledge of reviewing." Through that knowledge of reviewing the meditator discerns that the insight leading to emergence came along with the very rapid function of noticing, and that immediately after the last phase of noticing, the path consciousness entered into the cessation (of formations). This is "knowledge reviewing the path."

        He also discerns that the consciousness abided in that same state of cessation during the intervening period between the path and reviewing. This is "knowledge reviewing fruition."

        He further discerns that the object just experienced is void of all formations. This is "knowledge reviewing Nibbana."

        In this connection it is said in the Path of Purification: " 'By that path, indeed, I have come'; thus he reviews the path. 'That blessing was obtained'; thus he reviews the fruition. 'That state has been penetrated as an object by me';[44] thus he reviews the Deathless, Nibbana" (Visuddhimagga, xxii, 20).

        Some meditators, but not all, have "reviewing of defilements."[45]

        After having reviewed in this way, the meditator still continues the practice of noticing bodily and mental processes as they become evident. But while he is thus engaged in noticing, the bodily and mental processes appear to him quite coarse, not subtle as before at the time of the knowledge of equanimity about formations. Why is this so? This is so because the knowledge present now has the nature of the knowledge of arising and passing away. For when the noble disciples (namely, stream-winners, etc.) resume the practice of insight (by noticing), the knowledge of arising and passing away usually arises at the beginning. This is the usual course of order in this respect.

        However, when some meditators emerge from the attainment of path and fruition, great faith, happiness, rapture, and tranquillity, produced by virtue of the attainment, arise flooding the whole body. Owing to that, they are unable to carry out the practice of noticing anything apparent at that time. Even if they make double effort and attempt to proceed with the practice of insight, they fail to discern the phenomena clearly and separately, at the moment of their occurrence. They continue to experience only rapture, tranquillity, and happiness, which occur with great force. This state of mind, which is extraordinarily serene through the strong faith prevailing, lasts for one hour, two hours, or more, without break. Because of this, meditators feel as if they were in some such place as a wide open space suffused with radiance and most delightful. The rapture and happiness, of a serene character, that then arise are praised by meditators thus: "Surely, I have never before felt and experienced such happiness!" After two or three hours have passed, that faith, happiness, rapture, and tranquillity will fade. The meditators can once again proceed with noticing the bodily and mental processes as they occur, distinguishing them separately, and they will be able to discern them clearly. But at that time, too, first the knowledge of arising and passing away will appear.

         While he is thus engaged in noticing, his insight knowledge will gradually grow, and soon will again reach the stage of equanimity about formations. If his power of concentration is still short of perfection, only the equanimity about formations will go on repeating itself. But if his concentration has reached perfection, then, in the case of one who does the insight practice of noticing with a view of attaining only to the first path and fruition, the fruition consciousness of the first path alone reaches cessation of formations by way of the attainment of fruition.[46] This occurs in precisely the same way as the path and fruition consciousness that occurred earlier in the consciousness-sequence belonging to the initial attainment of the first path. The only difference here is the capacity of the fruition attainment to last long.

        One should also set one's mind resolutely upon the further tasks: to be able to repeat the achievement of fruition attainment, to achieve it rapidly, and, at the time of achievement, to abide in it a long time, say for six, ten, fifteen or thirty minutes, or for an hour or more.

        In one who applies himself to achieving the attainment of fruition, knowledge of arising and passing away will arise at the beginning. Advancing from there in the due sequence, soon the knowledge of equanimity about formations is reached. But when skill in the practice has been acquired, the knowledge of equanimity about formations will arise quickly even after four or five acts of noticing. If the power of concentration has reached perfection, the fruition consciousness will repeatedly become absorbed in cessation by way of fruition attainment. The mind can thus reach absorption even while one is walking up and down, or while taking a meal, and the fruition attainment can remain for any length of time resolved upon. During the fruition attainment, the mind will abide only in the cessation of formations and will not be aware of anything else.

         When the meditator has thus become skilled in achieving the fruition attainment, he should resolutely set his mind upon the task of attaining to the higher paths and fruitions. What should now be done by one who has set himself that task? Just as before, he should carry out the practice of noticing (anything occurring) at the six sense doors.

        Hence, the meditator should notice any bodily and mental process that becomes evident to him at the six sense doors. While he is thus engaged, he will see, at the stage of knowledge of arising and passing away, that the first objects consisting of formations appear to him rather coarse, and that his mind is not well concentrated. The development of insight belonging to the higher paths is, in fact, not as easy as that of insight belonging to the fruition attainment already achieved by the meditator. It is in fact somewhat difficult, due to the fact that insight has to be developed anew. It is, however, not so very difficult as it was at the first time when beginning the practice. In a single day, or even in a single hour, he can gain the knowledge of equanimity about formations. This statement is made here, basing it on the experience usually gained by persons of the present day who had to be given guidance from the start and who did not possess particularly strong intelligence. Here it is applied, by inference, to similar types of persons in general.

        But although equanimity about formations has been attained, if the spiritual faculties[47] have not yet reached full maturity, it just goes on repeating itself. Though he who has won (one of the lower) fruitions may be able to enter into it several times within one hour, yet if his spiritual faculties are immature, he cannot attain the next higher path within as much as one day, two, three, or more days. He abides merely in equanimity about formations. If, however, he then directs his mind to reach the fruition already attained, he will reach it perhaps in two or three minutes.

        When, however, the spiritual faculties are mature, one who carries out the practice of insight for attaining to a higher path will find that immediately after equanimity about formations has reached its culmination, the higher path and fruition arise in the same way as before (i.e. as at the time of the first path and fruition), that is to say, it is preceded by the stages of adaptation and maturity. After the fruition, the stages of reviewing, etc., that follow are also the same as before.

        Anything else concerning the method of practice for insight and the progress of knowledge right up to Arahantship can be understood in precisely the same way as described. Hence there is no need to elaborate it any further. 

         Now, the present treatise on the "Progress of Insight through the Stages of Purification" has been written in a concise form, so that meditators can easily comprehend it. Hence complete details have not been given here. And since it was written with a view to making it easily intelligible, in many passages of this treatise relevant canonical references have not been quoted, and there are repetitions and other faults of literary composition. But these shortcomings of presentation and the incompleteness of canonical references may here be overlooked by the reader. Only the meaning and purpose should be heeded well by the wise. It is to this that I would invite the reader's attention.

        Though in the beginning it was mentioned that this treatise has been written for those who have already obtained distinctive results in their practice, others may perhaps read it with advantage, too.

        Now these are my concluding good wishes for the latter type of readers: Just as a very delicious, appetizing, tasty and nutritious meal can be appreciated fully only by one who has himself eaten it, and not without partaking of it, in the same way, the whole series of knowledges described here can be understood fully only by one who has himself seen it by direct experience, and not otherwise. So may all good people reach the stage of indubitable understanding of this whole series of knowledges! May they also strive to attain it!

This treatise on the purities and insights, For meditators who have seen things clear, Although their store of learning may be small -- The Elder, Mahasi by name, in insight's method skilful, Has written it in Burmese tongue and into Pali rendered it.

        1. Here, and in the title of this treatise, the Pali term nana has been rendered by "insight," as at the outset the word "knowledge," the normal rendering of nana, might not be taken by the reader with the full weight and significance which it will receive in the context of the present treatise. In all the following occurrences, however, this Pali term has been translated by "knowledge," while the word "insight" has been reserved for the Pali term vipassana. When referring to the several types and stages of knowledge, the plural "knowledges" has been used, in conformity with the Pali nanani.[up]

        2. In the canonical Buddhist scriptures, the seven stages of purification (visuddhi) are mentioned in the Discourse on the Stage Coaches (Majjhima Nikaya No. 24). They are also the framework of the Venerable Buddhaghosa's Path of Purification (Visuddhimagga), where they are explained in full. (Translation by Ñanamoli Thera, publ. by BPS.) [up]

        3. "Motion" (vayo, lit. wind, air) refers to the last of the four material elements (dhatu), or primary qualities of matter. The other three are: earth (solidity, hardness), water (adhesion), and fire (caloricity). These four elements, in varying proportional strength, are present in all forms of matter. The so-called "inner wind element" which applies in this context is active in the body as motion, vibration, and pressure manifesting itself in the passage of air through the body (e.g. in breathing), in the movement and pressure of limbs and organs, and so on. It becomes perceptible as a tactile process, or object of touch (photthabbarammana), through the pressure caused by it. [up]

        4. The attention directed to the movement of the abdomen was introduced into the methodical practice of insight-meditation by the author of this treatise, the Venerable Mahasi Sayadaw, and forms here the basic object of meditative practice. For details see The Heart of Buddhist Meditation by Nyanaponika Thera (London: Rider & Co., 1962; BPS, 1992), pp. 94f., 106. If preferred, the breath itself may instead be taken as the basic object of meditative attention, according to the traditional method of "mindfulness of breathing" (anapanasati); see Heart of Buddhist Meditation, pp.108ff. Mindfulness of Breathing by Ñanamoli Thera (BPS, 1982). [up]

        5. According to the Buddhist Abhidhamma teachings, only the three elements of earth, fire, and wind constitute the tactile substance in matter. The element of water is not held to be an object of touch even in cases where it predominates, as in liquids. What is tactile in any given liquid is the contribution of the other three elements to its composite nature. [up]

        6. "Door" is a figurative expression for the sense organs (which, including the mind, are sixfold), because they provide, as it were, the access to the world of objects. [up]

        7. The preceding sequence of terms is frequently used in the Discourses (Suttas) of the Buddha to refer to those individuals who have attained to the first supramundane stage on the road to Arahantship, i.e. stream-entry (sotapatti), or the following ones. See Note 33. The term Dhamma refers here to Nibbana. [up]

        8. I. The Five Precepts binding on all Buddhist laymen, are: abstention from (1) killing, (2) stealing, (3) unlawful sexual intercourse, (4) lying, (5) intoxicants.

        II. The Eight Uposatha Precepts are: abstention from (1) killing, (2) stealing, (3) all sexual intercourse, (4) lying, (5) intoxicants, (6) partaking of solid food and certain liquids after noon, (7) abstention from (a) dance, song, music, shows (attendance and performance), (b) from perfumes, ornaments, etc., (8) luxurious beds. This set of eight precepts is observed by devout Buddhist lay followers on full-moon days and on other occasions.

        III. The Ten Precepts: (1)-(6)=II, 1-6; (7)=II, 7 (a); (8)=II, 7 (b); (9)=II, 8; (10) abstention from acceptance of gold and silver, money, etc. [up]

        9. The other three items of the monk's fourfold pure conduct are control of the senses, purity of livelihood, and pure conduct concerning the monk's requisites. [up]

        10. Access (or "neighbourhood") concentration (upacara-samadhi) is that degree of mental concentration that approaches, but not yet attains, the full concentration (appana-samadhi) of the first absorption (jhana). It still belongs to the sensuous plane (kamavacara) of consciousness, while the jhanas belong to the fine-material plane (rupavacara).[up]

        11. Pancupadanakkhandha. These five groups, which are the objects of grasping, are: (1) corporeality, (2) feeling, (3) perception, (4) mental formations, (5) consciousness. [up]

        12. Also called sukkhavipassana-yanika.[up]

        13. Literally: "according to their true nature and function." [up]

        14. This method of meditation aims at "knowledge by direct experience" (paccakkha-nana), resulting from mindfulness directed towards one's own bodily and mental processes. It is for that reason that here express mention is made of "one's own life continuity." Having gathered the decisive direct experience from the contemplation of his own body and mind, the meditator will later extend the contemplation to the life-processes of others, by way of inference (anumana). See, in the Satipatthana Sutta, the recurrent passage: "contemplating the body, etc., externally." [up]

        15. "Noticing" (sallakkhana) is a key term in this treatise. The corresponding verb in the Pali language is sallakkheti (sam + lakh), which can be translated adequately as well as literally by "to mark clearly." Though the use of "to mark" in the sense of "to observe" or "to notice" is quite legitimate in English, it is somewhat unusual and unwieldy in its derivations. Hence the rendering by "noticing" was chosen. "Noticing" is identical with "bare attention," the term used in the translator's book The Heart of Buddhist Meditation.[up]

        16. The Sub-commentary to the Brahmajala Sutta explains as follows: "Things in their true nature (paramatthadhamma) have two characteristics or marks: specific characteristics and general characteristics. The understanding of the specific characteristics is knowledge by experience (paccakkha-nana), while the understanding of the general characteristics is knowledge by inference (anumana-nana)." The specific characteristic, for instance, of the element of motion (vayo-dhatu) is its nature of supporting, its function of moving; its general characteristics are impermanence, etc. [up]

        17. The three terms printed in italics are standard categories of definition used in the Pali Commentaries and the Visuddhimagga. In the case of mental phenomena, a fourth category, "proximate condition" (padatthana) is added. The definition of the element of motion (or of wind) occurs, for instance, in the Visuddhimagga (XI, 93) and is shown in this treatise to be a fact of direct experience. [up]

        18. "Purification of mind" refers to mental concentration of either of two degrees of intensity: full concentration or access concentration (see Note 10). In both types of concentration, the mind is temporarily purified from the five mental hindrances (see Note 20), which defile the mind and obstruct concentration. [up]

        19. The "other" objects may also belong to the same series of events, for instance, the recurrent rise and fall of the abdomen. [up]

        20. The five mental hindrances (nivarana) which obstruct concentration, are: (1) sense-desire, (2) ill-will, (3) sloth and torpor, (4) agitation and remorse, (5) sceptical doubt. For details, see The Five Mental Hindrances and their Conquest, by Nyanaponika Thera (BPS Wheel No. 26). [up]

        21. Insight reaches its culmination on attaining to the perfection of the "purification by knowledge and vision of the course of practice." See Note 41 and the Visuddhimagga, XXI,1. [up]

        22. This passage is translated in The Way of Mindfulness by Soma Thera (3rd ed., BPS, 1967), p. 104, where, for our term "access concentration," the rendering "partial absorption" is used. [up]

        23. When occurring during the practice of tranquillity meditation. [up]

        24. This is the fully absorbed concentration (jhana) achieved at the attainment of the noble paths and fruitions. [up]

        25. In the Commentary to the Majjhima Nikaya No.111, the Anupada Sutta. [up]

        26. The Visuddhimagga says that both terms, "knowledge by inductive insight" and "comprehension by groups," are names for the same type of insight. According to the Paramattha-manjusa, its Commentary, the former term was used in Ceylon, the latter in India. [up]

        27. The ten corruptions of insight (vipassanupakkilesa) are first mentioned in the Patisambhidamagga (PTS, Vol. II, pp.100f.) and are explained in the Visuddhimagga (XX,105ff.). The names and the sequence of the terms as given in this treatise differ slightly from those found in the above two sources. [up]

        28. The five grades of rapture (piti), dealt with in the Visuddhimagga (IV,94) are: (1) minor, (2) momentarily recurring, (3) flooding, (4) elevating, (5) suffusing. [up]

        29. This passage refers to the six pairs of qualitative factors of mental activity, which, according to the Abhidhamma, are present in all moral consciousness though in different degrees of development. The first pair is tranquillity (a) of consciousness, and (b) of its concomitant mental factors. The other pairs are agility, pliancy, wieldiness, proficiency, and uprightness, all of which have the same twofold division as stated before. These six pairs represent the formal, or structural, side of moral consciousness. For details see Abhidhamma Studies, by Nyanaponika Thera (2nd ed. BPS, 1985), pp.81f. [up]

        30. These six obstructions of mind are countered by the six pairs of mental factors mentioned in Note 29 and in the following sentence of the text. [up]

        31. Non-action, non-activity or non-busyness, refers to the receptive, but keenly watchful, attitude of noticing (or bare attention). [up]

        32. Advertence is the first stage of the perceptual process, as analysed in the Abhidhamma. It is the first "turning-towards" the object of perception; in other words, initial attention. [up]

        33. The supramundane paths and fruitions are: stream-entry, once-returning, non-returning, and Arahantship. By attaining to the first path and fruition, that of stream-entry, final deliverance is assured at the latest after seven more rebirths. [up]

        34. "Conceptual objects of shapes" (santhana-pannatti). The other two types of concepts intended here are: the concepts of individual identity derived from the continuity of serial phenomena (santati-pannatti), and collective concepts derived from the agglomeration of phenomena (samuha-pannatti).[up]

        35. "The idea of formations with their specific features": this phrase elaborates the meaning applicable here of the Pali term nimitta, which literally means "mark," "sign," "feature," i.e. the idea or image conceived of an object perceived. [up]

        36. "With its particular structure" (sa-viggaha): the distinctive (vi) graspable (gaha) form of an object. [up]

        37. Bhay'upatthana. The word bhaya has the subjective aspect of fear and the objective aspect of fearfulness, danger. Both are included in the significance of the term in this context. [up]

        38. This refers to the knowledges described in the following (Nos. 7-11). [up]

        39. Niroja. Lit. "without nutritive essence." [up]

        40. According to the Visuddhimagga, the "insight leading to emergence" is the culmination of insight, and is identical with the following three knowledges: equanimity about formations, desire for deliverance, and knowledge of re-observation. It is called "leading to emergence" because it emerges from the contemplation of formations (conditioned phenomena) to the supramundane path that has Nibbana as its object. [up]

        41. The Visuddhimagga says (XXI,130): "The knowledge of adaptation derives its name from the fact that it adapts itself to the earlier and the later states of mind. It adapts itself to the preceding eight insight knowledges with their individual functions, and to the thirty-seven states partaking of enlightenment that follow." [up]

        42. Gotrabhu-nana (maturity knowledge) is, literally, the "knowledge of one who has become one of the lineage (gotra)." By attaining to that knowledge, one has left behind the designation and stage of an unliberated worldling and is entering the lineage and rank of the noble ones, i.e. the stream-enterer, etc. Insight has now come to full maturity, maturing into the knowledge of the supramundane paths and fruitions. Maturity knowledge occurs only as a single moment of consciousness; it does not recur, since it is immediately followed by the path consciousness of stream-entry or once-returning, etc. [up]

        43. "Path knowledge" is the knowledge connected with the four supramundane paths of stream-entry, etc. Here, in this passage, only the path of stream-entry is meant. Path knowledge, like maturity knowledge, lasts only for one moment of consciousness, being followed by the fruition knowledge resulting from it, which may repeat itself many times and may also be deliberately entered into by way of the "attainment of fruition" (see No. 17). [up]

        44. That means that Nibbana has now become an object of direct experience, and is no longer a mental construct of conceptual thinking. [up]

        45. The knowledge of reviewing defilements still remaining, does not obtain at the stage of Arahantship where all defilements have been eliminated. It may occur, but not necessarily so, at the lower three stages of stream-entry, etc. [up]

        46. See Note 43. [up]

        47. The five spiritual faculties (indriya) are: faith, energy, mindfulness, concentration, and wisdom. For details see The Way of Wisdom by Edward Conze (BPS Wheel No.65/66). [up]

         Mahasi Sayadaw, the Venerable U Sobhana Mahathera, was the son of U Kan Htaw and Daw Shwe Ok of Seikkhun village, which is about seven miles to the west of Shwebo Town, a one-time capital of the founder of the last Burmese dynasty. He was born on the third waning of the month of second Waso in the year 1266 of the Burmese Era (29 July 1904). At the age of six, he began his studies at a monastic school in the same village, and at the age of twelve he was ordained a samanera (novice). On reaching the age of twenty, he was ordained a bhikkhu on the fifth waning of the month of Tazaungmon in the year 1285 of the Burmese Era (23 November 1923). He then passed the Government Pali examinations in all the three classes of Pathamange, Pathamalat and Pathamagyi in the following three successive years.

        In the fourth year after his bhikkhu ordination, he proceeded to Mandalay -- a former capital of Burma -- where he continued his further studies in the Khinmagan Kyaung Taik under various monks of high scholastic fame. In the fifth year he went to Moulmein where he took up the work of teaching the Buddhist scriptures at a monastery known as Taung Waing Galay Taik Kyaung.

        In the eighth year after his ordination, he and another monk left Moulmein equipped with the bare necessities of a bhikkhu (i.e. almsbowl, a set of three robes, etc.) and went in search of a clear and effective method in the practice of meditation. At Thaton he met the well-known meditation instructor, the Venerable U Narada, who is also known as "Mingun Jetawun Sayadaw the First." He then placed himself under the guidance of the Sayadaw and at once proceeded with an intensive course of meditation.

        After this practical course of meditation he returned to Moulmein and continued with his original work of teaching Buddhist scriptures. He sat for the Pali Lecturership Examination held by the Government of Burma in June 1941 and succeeded in passing completely at the first attempt. He was awarded the title of Sasanadhaja Siri Pavara Dhammacariya.

        In the year 1303 of the Burmese Era (1941) and in the eighteenth year of his bhikkhu ordination he returned to his native village (Seikkhun) and resided at a monastery known as "Maha-Si Kyaung" because a drum (Burmese: si) of unusually big (maha) size is housed there. He then introduced the systematic practical course of Satipatthana meditation. Many people, bhikkhus as well as laymen, gathered round him and took up the strict practical course, and were greatly benefited by his careful instructions. They were happy because they began to understand the salient features of Satipatthana and had also learned the proper method of continuing the practice by themselves.

        In the year 1311 B.E. (1949) the then Prime Minister of Burma, U Nu, and Sir U Thwin, executive members of the Buddha Sasananuggha Association, requested the Venerable Mahasi Sayadaw to come to Rangoon and give training in meditative practice. In his twenty-sixth year of bhikkhu ordination, he therefore went to Rangoon and resided at the Thathana Yeiktha, the headquarters of the Association, where since then intensive training courses have been held up to the present day.

        Over 15,000 persons have since been trained in that centre alone and altogether over 200,000 persons have been trained throughout Burma, where there are more than 100 branches for the training in the same method. This method has also spread widely in Thailand and in Sri Lanka.

        Mahasi Sayadaw was awarded the title of Agga-Maha-Pandita in the year 1952.

        He carried out the duties of the Questioner (pucchaka) at the Sixth Buddhist Council (Chattha Sangayana) held at Rangoon for two years, culminating in the year 2500 of the Buddhist Era (1956). To appreciate fully the importance of this role it may be mentioned that the Venerable Maha-Kassapa, as Questioner, put questions at the First Council held three months after the passing away of the Buddha. Then the Venerable Upali and the Venerable Ananda answered the questions. At the Sixth Council, it was Tipitakadhara Dhammabhandagarika Ashin Vicittasarabhivamsa who answered the questions put by the Venerable Mahasi Sayadaw. The Venerable Mahasi Sayadaw was also a member of the committee that was responsible, as the final authority, for the codification of all the texts passed at the Sixth Council.

        He has written several books on meditation and the following notable works may be mentioned.

(1) Guide to the Practice of Vipassana Meditation (in Burmese) -- 2 volumes.

        (2) Burmese translation of the Maha-Satipatthana Sutta, with notes.

        (3) Visuddhinana-katha (in Burmese and Pali).

        (4) Burmese translation of the Visuddhimagga, with notes.

        (5) Burmese translation of the Visuddhimagga Maha-Tika, with notes -- 4 volumes.

        (6) Paticca-Samuppada (Dependent Origination) -- 2 volumes.

        Mahasi Sayadaw passed away on 14 August 1982 following a brief illness. 

Home Page

Buddha

Dhamma

Sangha

The Way to Nibbana

New Pages

Dhamma Journal

Buddhism in Burma

Buddhism Discussion Forum

Q A

Dhamma in Burmese

Becoming a Buddhist

Buddhist Sites

Glossary

References

Guestbook