Yesterday we delivered the first part of our lecture on Satipatthana. Today, we will continue with the second part. Regarding the Contemplation of Feelings the Blessed One has said.

'Sukham va vedanam vedayamano sukham vedanam vedayam ti pajanati, dukkham va vedanam addukkham asukham va vedanam vedayamano adukkham asukham vedanam vedayami ti pajanati.'

"(A monk) when feeling a pleasant feeling is aware I feel a pleasant feeling': or when feeling a painful feeling or when the feeling is neither pleasant nor painful is aware I am feeling a neutral feeling."

If sensations of tiredness or pain occur to the body while noting the rising and falling (of the abdomen), you should concentrate on this and note 'feeling tired' 'feeling pain.' If the feelings disappear as you note, you can go back to noting the rising and falling. If the unpleasant sensations increase, you should try to bear them as much as you can. The Burmese saying "Endurance leads to Nibbana" is a good one to remember when you note the sharp pains. If you bear the pain and go on noting it, the pain often disappears. If it so disappears, you go on with the noting of rising and falling and your insight will make great progress If. however, the pair] persists and proves almost unbearable, you may change your posture. But when you change, do slowly and note every move very carefully This is how one meditates on unpleasant feelings of the body

As you are noting, unpleasant thoughts, too, may come up in your mind. You may feel miserable or disheartened. Then, note "miserable," "disheartened." They will very soon pass away as you note on. Then, go back to noting the rising and falling. If a pleasant feeling arises in the body, you note "pleasant, pleasant." If happiness or joy arises in the mind, you just note "happy, joy." Such happy moods of the mind come to you in torrents when you gain Udayabbaya-nana, the knowledge of arising and passing away. You will also experience great joy or rapture (Piti). This, too, you will have to note "rapture," "rapture".

The neutral feeling (Upekkha), which is neither painful nor pleasant often happens in the mind or in the body. But as a sensation it is hard to discern. Only when concentration is especially strong, will this neither-painful-nor-pleasant neutral feeling come to prominence after the disappearance of pain and before the appearance of pleasure, or after the disappearance of pleasure and before the appearance of pain. You should note this neutral feeling, too. It is when the knowledge of the arising and passing away is well developed and the Knowledge of Passing Away is gained that the neutral feeling be comes apparent. More so when the Knowledge of Indifference to Formations' (Sankhara-upekkha-nana) is achieved. In that case, you must note this upekkha, the neutral feeling.

When your concentration is very strong and while you note "tired," "hot, ""pain," you will find these sensations breaking up into pieces. To ordinary people the tiredness, the hotness and the pain seem to last very long but to the mindful meditator they are just chips, small pieces, fragments, and they do not cause much pain. He feels at ease. If he goes on meditating, even violent pains can be got rid of. So it is said; "Samudaya-dhammanupassi va ... vaya-dhammanupassi va .. samudaya-vaya-dhammanupassi va vedanasu viharati

He abides contemplating either the arising or passing away of things in feelings or the arising and passing away of things in feelings."

While thus contemplating the arising and passing away of feelings, one can reach the Ariyan Path Fruition and become a Sotapanna (or such a one). And that is Vedananupassana Satipatthana, establishing Mindfulness through Contemplation of Feelings.

Contemplation of Mind

Regarding Cittanupassana, contemplation of mind, it is said:" Saragam vi cittam saragam cittan ti pajanati, vitaragam va cittam vitaragam cittan ti pajanati: (a monk) is aware of passionate mind as a "passionate mind": of a dispassionate mind as "dispassionate mind" and so on for the sixteen types of mind.

So, if, while you are noting the rising and falling of the abdomen, a passionate mind arises, you must note "passionate mind." As you so note, the passionate mind disappears. Then a dispassionate mind shows up. Note it as "dispassionate mind." In the like manner if an angry mind arises, note "angry mind." When the angry mind disappears, note the not angry mind as well. If there comes up a deluded mind with such wrong thoughts as "I am permanent," "I am happy," "I is I," note it as "delusion." Similarly, if a wandering mind appears, note as such. If a lazy mind appears, "lazy." You note what ever mind that appears and are aware of it. When concentration is strong, whenever you note, you will find them arising and passing away, never stopping for a moment. So, "Samudaya-dhammanupassi va cittasmim viharati", he abides contemplating either the arising or the passing away of things in mind. While thus meditating on the arising and passing away of mind, you can reach the Ariyan Path and Fruition and become a Sotapanna (or such a one). And that is. how one develops Contemplation of Mind.

Contemplation of Dhammas

Now we will come briefly to Dhammanupassani, contemplation of dhamma. The Blessed One has taught Dhammanupassana in five parts. The first is the contemplation of nivaranas. Nivarana means "hindrance" What do they hinder? They hinder one from developing concentration, or from developing insight. There are six of them: (I) Kamacchanda sensual desire, (2) Vyapada anger. (3) Thinamiddha - torpor and sloth, (4) Uddhacca - flurry, (5) Kukkucca — worry, and (6) Vicikiccha doubt. In the Pali text Uddhacca and Kukkucca are counted as one, so there are five only. If you separate Thina and Middha, there will be seven nivaranas in all.

If, while you are noting the rising and falling of the abdomen, sensual desire arises, you must note as usual "pleasure," "desire," and so forth. That you should so note is pointed out in the text: ".... santam va ajjhattam kamacchandam 'atthi me ajjhattam kamacchando ti pajanati a bhikkhu who has existing in himself a sensual desire is aware 'There is in me a sensual desire.'" As one thus notes, the sensual desire disappears. This disappearance of desire, too, should be noted. Sensual desire arises as a result of ignorance, because one has failed to note the first thought. One must understand that this ignorance of the real nature of things gives rise to it. As he meditates and understands the truth, sensual desire ceases to arise. This fact, too, should be understood. Once he reaches, the Path of Arahatship, he has completely done away with such desires. You must understand that an Arahat is free from such desires. Thus one should know concerning sensual desire.

In the same way, when anger arises, one notes and is aware "I am angry." When one feels dull and lazy, note "I feel dull," "I feel lazy." When one gets flurried, note "I am getting flurried." "When he feels worried because he has done or said something wrong, 'he must note "I am worried." If he harbours doubts about the Buddha or the Dhamma, note and be aware of the doubt. One often mistakes doubts for ideas. If a Yogi keeps on noting whatever arises in him, the nivaranas are done away with. They come about as a result of ignorance. Once he is fully aware of them, they cease to arise. The Ariyan Path puts an end to them once and for all. While meditating, one understands arising and passing away of the Nivarana he is noting. This understanding will lead him to the Ariyan Path and its Fruition. He can become a Sotapanna or some such one. This in brief is the Contemplation of Hindrances.

Contemplation of the Aggregates

As you meditate on matter saying "walking," "standing," "sitting," "rising," "falling," you know for yourself, "This is matter, that which knows not. It arises thus and passes away thus." When you note "pain," "good," "happy," and so on you know for yourself, "This is vedana, pleasant or unpleasant feeling. It arises thus and passes away thus." When you note "perceiving," you know for yourself, "This is sanna, perception, that which perceives sight and so forth. It arises thus and passes away thus." When you note "Striving," "acting," "speaking," you know for yourself. "These are activities, sankharas. They arise thus and they pats away thus." When you note "thinking," "conscious," you know for yourself. "This is citta, mind, consciousness. It arises thus and passes away thus." While you meditate in this way on the arising and passing away of rupa, vedana and so on, you can reach the Ariyan Path and Fruition and become a Sotapanna and so forth. (This in brief is Contemplation of the Aggregates. Here, note that, although people may not know the Pali technical term rupa, vedana, sanna, sankhara, vinnana, if they know matter or what-knows- not, feeling, perception, activities, consciousness, that will do.)

Contemplation of Sense-Bases

One who, while seeing, notes "seeing," "seeing," has his concentration strengthened and comes to know not only the visible object but also the seeing, as well as the eye, which is the organ of seeing. Of the three, the eye is called Cakkhayatana, eye-organ, eye from which arises seeing-consciousness. The visible object is called Rupayatana, form-organ, from which arises seeing-consciousness. The seeing is called Manayatana, mind-organ, from which arises the act of consciousness (that is phasa, vedana and so on). Failure to note what you see, or, even if you note it, to understand the arising and passing, the Impermanence and so or makes arise Samyojanas or fetters, such as pleasure in the visible objects. You must know the rising of the fetters, too. If the fetter passes away as a result of your noting it, you must know it too. Once you reach the Ariyan Path, these fetters cease to arise and this too, you must know. This is how you meditate and understand with regard to seeing.

In the same way, one who, while hearing, notes "hearing," "hearing," understands the form ear and the form audible sound. One while smelling, notes "smelling," "smelling," understands the form nose and the form odour. One who, while tasting food, notes "tasting," "tasting," understands the form tongue and the form taste. One who, while touching, notes "touching," "touching," and so on, understands the form body and the form tangible object. (Meditations on walking, standing, sitting, rising and such like belong to this contemplation of touch. That is why we say "touching" and so on). One who notes "thinking," "thinking," while he Is thinking, understands the form that is the base of consciousness and dhamma-ayatana or mental states and the consciousness or manayatana. If you do not know them as they are, because you have failed to note them, fetters like sensual desire arise In the ayatanas. This arising, too, must be noted. If on your timely noting, they pass away, note this, too. When on your reaching the Ariyan path these fetters cease to arise altogether, you must know it, too.

By noting "seeing," "hearing," and so on, and understanding the real nature of eye, visible object, seeing, and so on, you can be on the Ariyan path and become a Sotapanna or such a one. (This, in brief, is Contemplation of Sense-Bases. Here, samyojanas of fetters are kilesas or lower natures which, like ropes that bind oxen, bind us to be born again and again in Samsara, the Round of Rebirth. They are (1) Kamma-raga — sensual passion. (2) Patigha — anger, (3) Mana — pride, (4) Ditthi — wrong views, views that mistake mind and matter for self and so on, (5) Vicikiccha — doubt, (6) Silabbataparamasa - the delusion that mere rule and ritual other than the Noble Eightfold Path will save one from Samsara, (7) Bhava-raga, craving for existence (8) Issa - jealousy, (9) Macchariya — avarice, (10) Avijja — ignorance, through which one mistakes what is impermanence, suffering, and not-self as permanence, happiness, and self. Of these, ditthi, vicikiccha, silabbataparamasa-issa, and macchariya are got rid of by Sotapatti, magga, kama-raga and patigha by Anagami-magga, and mana, bhava-raga and avijja by Arahatta-magga.)

Contemplation of Factors of Wisdom

Bojjhanga means Factors of Wisdom, by means of which one knows Nibbana. They are seven in number: Sati - mindfulness, Dhamma-vicaya, investigation of the Dhamma, Viriya — energy, Piti— joy or rapture, Passaddhi — repose, Samadhi — concentration and Upekkha — equanimity. It is said that if there arises Mindfulness or any of these in one, one is aware of it. If such be absent one is aware of it too. Factors of Wisdom do not come up to the beginner in meditation. They come only to one who has attained the Knowledge of arising and passing away, Udabbaya-nama, and so on. As you go on meditating on matter and mental qualities that keep coming up, in the manner we have talked about in the part on Kayanupassana, noting "walking," "standing," "falling," "tired," "hot," and so on and so forth, you attain the Knowledge of arising-passing away when you very quickly and markedly understand the arising and passing away of things. Then, every time you note the arising and passing away you are mindful of it. And when you are mindful, you are aware it is Mindfulness. When your concentration slackens and you are not mindful, you are aware there is no Mindfulness. Similarly, when there arises the Investigation of Nama Rupa Dhamma you are aware it has arisen. When it is absent, you are aware of its absence. Being thus aware. your concentration gets especially stronger, and you go on with your awareness of the arising and passing away of these things, awareness, knowledge, effort, and so on, arrive at the Ariyan Path and Fruition, and become a Sotapanna or such a one.

(This is brief is Contemplation of the Factors of Wisdom).

Contemplation of Truth

Regarding the contemplation of the Truths the Exalted One has taught "Idam dukkhan ti yathabhutam pajanati, ayam dukkhasamudayo ti yathabutham pajanati, ayam dukkha-nirodho ti yathabutham pajanati, ayam dukha-nirodha gaminipatipada ti yathabutam pajanti." (He comprehends, as it really is, "This is the Cessation of Suffering." He is aware, as it really is, "This is the path leading to the cessation of Suffering.")

The material and mental qualities taking place in the body of beings are in really sufferings. Why? Because they are the seats of sufferings like physical pain, mental pain, old age, death, and so on. Because they are impermanent and death can come any moment. Bodily sufferings like pain and aches come about because there is a physical body and a consciousness. Without a physical body physical pain is quite impossible.) Though there is a physical body, if there is no consciousness, pain or suffering is impossible. Why? If a log or a stone or a lump of clay is beaten with a stick, struck with a knife, or put fire to, it will suffer no pain because it lacks consciousness. So physical body without consciousness is no cause for physical pain. But beings have got both material form and consciousness. So all manner of physical sufferings arise in them and all manner of mental sufferings arise in them and all manner of mental sufferings arise in them. So these rupa and nama in beings are sufferings.

Besides, every time we are reborn, we undergo the suffering of old age, the suffering of death and so on, because we have got these rupas and namas which are subject to decay and dissolution. So these rupas and namas are real sufferings. And they will not last a second. No, not a tenth of a second or a hundredth. They pass away very rapidly. If no new rupas and namas arise when they pass away, there comes the moment to die. How frightening it is to have to depend for one's bodily support on these rupas and namas which can bring death so suddenly? That is why they are sufferings. -

But those who do not meditate on the arising rupas and namas do not understand how soon they pass away and so are not alarmed.

Even those who meditate, if they haven't yet realized the fleeting nature of things, will not be afraid. Only the meditator who keeps on meditating without a let-up in walking, standing and so on, the aching, paining and so on the thinking, imagining and so on, will have his Samadhi strengthened, will realize the fleeting nature of things as he notes will understand that death can come any moment, only he will be alarmed. What is the seat of pain, misery, old age, death, is suffering Indeed. This he knows for himself and this kind of knowledge is what the Buddha meant when he said: "Idam dukkhan ti aythabhutam pajanati — comprehends this is suffering as it really is."

Once you comprehend suffering as it really is your attachment to these material forms and mental qualities is eliminated. This is comprehending by eliminating the craving, which is the true cause of suffering. Every time you eliminate the craving, you achieve momentary cessation of suffering. By developing insight-path, you achieve knowledge of truth of the Path. This is how you understand the four Truths every time you meditate on suffering. As you meditate and your insight is perfected, you realize Nibbana. This is knowing the truth of Cessation of suffering by the knowledge of right Path. By such knowing the realization of the truth of suffering is accomplished; the realization of the truth of cause of suffering too is accomplished by elimination and the development of the right Path too is accomplished. When you realize the Four Noble Truths by meditation, you become at least a Sotapanna and are saved from Apaya states forever. (This is Contemplation of the Truths in brief.)

Fruits of Satipatthana

The Blessed One has said as regards the fruits one will get from development of Satipatthana.

"Yo hi koci bhikkhave imecattaro satipatthane evam bhhaveyya, satta vassani .. satta masani . . sattham, tassa dvinnam phalanam annataram phalam patikankham, ditthe va dhainme anna sati va upadises.anagamita."

(Whosoever, monks, shall practise these four ways of Establishing Mindfulness for seven years, any, even for seven months, seven days, shall win one of two fruits: either in this very life he shall win the highest Knowledge, or, if there be still some attachment remaining. he shall win the state of Non-returner).

If you cannot become a Non-returner as stated above, you can certainly become a Sotapanna. Many have now realized the path, Fruition and Nibbana after one or two months of meditating on bodily movements like the abdomen rising and falling, mental states, feelings, or sense-organs like seeing and hearing. So, by meditating in this Satipatthana Way to the best of your ability, may you be able to attain the path and Fruition and realize Nibbana very soon.

Sadhu! Sadhu! Sadhu!

Every one wants to be happy. What must one do and how should one live to be happy? This every one should know. Out of compassion for beings the Buddha has taught us "The Way to Happiness." Happiness is of two kinds: happiness in this life and happiness in future life. Happiness in this life can be brought about by four Sampadas, namely, Utthanasampada. Arakkha-sampada, Kalyanamittata and Samajivita.

Of the four, Utthana-sampada means alertness or diligence, in doing business. In whatever work you do, be it agriculture, commerce, government service, some other employment, or educational work, you should show your skill and work diligently. If you work like this, you will earn what you deserve. This is obvious enough.

Arakkha-sampadas means wariness, being watchful so that your worldly possessions may not be lost. This, is too, is obvious.

Kalyanamittata means association with good friends, friends who can help you in working for your well-being. To have such good friends, it is important that your dealings with people be motivated by metta, good-will or love. According to the Buddha a good friend has to be one who has the virtues; Saddha (faith), Sila (morality), Caga (liberality) and Panna (wisdom). Why? If the friend lacks in faith, your faith can fail. If the friend lacks in morality, yours can fail. If the friend is not liberal, and is not wise in matters of the Law, you too will be lacking in liberality and higher wisdom.

Samajivita means right livelihood, or living within your means. You should spend less than your income, not more. If possible, you should lay aside a quarter of your income and spend the rest. There are many Instances of people who live within their means and become rich. There are likewise many instances of people who become rich by following the other Sampadas explained above.

Therefore, to be well-off and be happy, one has to try to live by these sampadas.

It is more important to be happy in one's future lives, through out Samsara, the round of rebirth, than to be happy just now. So to be happy throughout the round of rebirths, the Buddha has taught us four other Sampadas. They are Saddha-sampada, Sila-sampada, Caga sampada and Panna-sampada.

Of the four, Saddha-sampada is faith in what one should have faith in. What should one have faith in? One should have faith in the true Buddha the true Dhamma, the true Sangha, and Kamma and Its effects. The true Buddha has nine virtues. Of the nine virtues one is Araham. It means one who is cleansed of all kilesas or defilements: greed, hatred and so on. Samma-sambuddha means one who knows the four truths by his own knowledge. Buddha means one who has the virtue of knowing all the dhammas by omniscience and preaching the four truths so that beings too may know them. Once endowed with these virtues, the other six virtues follow. Putting faith in the Buddha with these virtues is true faith. To have such faith is Saddha-sampada.

The true Dhamma is the nine Lokuttara (supra-mundane) dhammas consisting of the four Ariyan Paths, the four Ariyan Fruitions and Nibbana, and the teaching which makes known these nine to us. These ten are the true Dhamma.

The true Sangha is the Order of Disciples of the Buddha, who are pursuing the practice of Sila (morality), Samadhi (concentration) and Panna (higher wisdom) so that they may be free from all kilesas like greed and hate.

Faith in the true Dhamma and true Sangha is true faith. To have such faith too is Saddha-sampada.

Belief in Kamma and its effects, belief that a bad Kamma (deed, action) brings bad fruit and good Kamma brings good fruit, is true faith. To have this faith also is Saddha-sampada. To have faith in Kamma and its effects is essential. If one does not believe in Kamma and its effects and wrongly believes that someone will save us or that an Almighty Being is arranging the good and bad results for creatures, one will not do good deeds and will do bad deed instead.

So, having not done good deeds, he will not enjoy happiness but meet with sufferings, which are the result of bad deeds. It is just like someone who, having eaten bad food instead of good or proper food, has to suffer from illness.

In this connection I will tell you a true story. In the days of the Buddha there was at Savatthi a rich Brahman called Todeyya, who was the king's seer. He had a wealth of 870 million dollars. This Brahman did not give anything himself and used to speak to those about him. "If you give, you lose what you have. So don't give." He died greatly attached to his wealth and was born a dog at his own house.

One day the Buddha on his round for alms came to that house and entered it as he wanted to preached the true Dhamma to the young man Subha, the son of the Brahman Todeyya. The dog that was the Brahman Todeyya in his former birth, came running and then barked at the Buddha. At this, the Blessed One spoke to him: "Hey, Todeyya, you showed disrespect to me in your former birth, so you have become a dog. Now again you are barking at me and will be reborn in Avici Hell for this bad action." On hearing this the dog thought. 'The recluse Gotama knows me." Feeling very ill at ease he went to the kitchen and lay down to sleep in the ashes there. Being the young man's pet as he was, he used to sleep in his own comfortable bed. When the young man Subha saw him sleeping thus in the ashes, he inquired into the matter and learnt of everything.

Young Subha said to himself: "According to the Brahmana religion, my father must have been born a Brahma. When the recluse Gotama called the dog 'Todeyya' he was saying that my father is now born a dog. He speaks whatever comes to his lips." He was offended and came to the Buddha to accuse him of speaking falsehood. He asked the Buddha what he had said and the Buddha told him what he had said. Then, to let the young man know the truth, the Buddha asked him, "Isn't there anything your father hasn't disclosed?" The young man replied that a total of four hundred thousand, one hundred thousand in cash and three hundred thousand in kind, had been missing.

The Buddha said to him, "Feed the dog well and before he falls asleep ask him. He will disclose everything." Subha thought, "If what the recluse Gotama says turns out to be true, I will get the riches. If it is wrong I can accuse him of falsehood." So he fed the dog and asked him. The dog led him to where the riches were buried. On recovering the riches, Subha said to himself, "The recluse Gotama knows the secrets hidden to us by transmigration. He is indeed the Buddha who knows all the dhammas." He began to have faith in the Buddha. Later, he came to the Lord with fourteen difficult questions.

His questions are briefly to this effect:

"Why is it that among human beings some live short, some live long, some have poor health, some have good health, some are ugly, some are beautiful, some are friendless, some have plenty, some are poor, some are rich, some are low-born, some are high-born, some are ignorant, some are intelligent? Why is it there are the low and high states?"

To this the Buddha replied:

"Kammassaka manava satta Kammadayada kammayoni kammabandhu kammappatisarana, kammam satte vibhajati, yad idam hinappanitaya."

"Owners of their deeds, young man, are the beings, heir of their deeds, their deeds are the womb that bears them, their deeds are their relatives, their deeds are their refuge. Their deeds differentiate the beings into low and high states."

This is a brief statement on how Kamma works. The young man Subha did not understand this brief statement. So he asked the lord to preach in detail, which he did. But here we will have to be brief with the details, too.

1 & 2: Short and Long Lives.

If a woman or a man kills a living being, as a result of this deed of killing, she or he, the killer after dying arises in Apaya state, in hell. If born a woman or man again she or he will live a short life. One who abstains from killing, after dying will arise in Deva heaven. If born a man, he will live long.

3 & 4: Sickness and Health.

One who hurts other will arise in Apaya. If born a man he will be full of sickness. If being kind he hurts not, he will be reborn a deva. If born a man he will be free from sickness and will be healthful.

5 & 6: Ugliness and Beauty

One who is full of anger will arise in Apaya. If born a man he will be ugly. One who controls his anger and shows forbearance will be reborn a deva. If born a man he will have good looks.

7 & 8: Having Few and Many Friends

If one feels jealous of other people's wealth, he will arise in Apaya. If born a man, he will become friendless. If instead of jealousy one feels rejoice he will be reborn a deva. If born a man he will have many friends.

9 & 10: Poverty and Wealth.

If one does not give and prevents other in from giving, he will arise in Apaya. If born a man, he will be poor. If one gives, he will be born a deva. When born a man, he will be wealthy.

11 & 12: Low-born and High-born

If being proud a person does not show respect to whom respect is due, he will be born in Apaya. If born a man, he will be born in the low class. If he shows respect for those to whom respect is due, he will be reborn a deva. If born a man he will be born in high class.

13 & 14: Ignorance and Intelligence

If be never asks questions as to what is good and what is evil (as a result of bad deed, having done or spoken what ought not to have been. done or spoken) he will be born in Apaya. If born a man he will become an ignorant person. If he asks "What is good? What is evil? What is to blame? What is blameless? What ought to be done? What ought not to be done? What deed will bring disadvantage and suffering for long what deed will bring advantage and happiness for long?" he will be reborn a deva. If born a man he will be wise and intelligent.

These are the seven bad (demeritorious) deeds that will bring suffering and the even good (meritorious) deeds that will bring happiness. Here the seven bad deeds arise, when there is no metta, good will and when anger and others prevail. So if you keep on cultivating metta, love or good will, there will be no occasion for the bad deeds to come up. So, I want to speak about cultivating metta, loving kindness.

Every one wants to be happy oneself, and free from suffering. At the same time he wishes others peace and happiness. This is a very good thing indeed and no one can find fault with such a thing. To cultivate metta, one thinks of men, devas or animals individually or collectively and says in one's mind, "May he be happy!" ,"May they be happy!"

You can think of someone or many you see around you and cultivate metta towards them, "May he be happy!" "May they be happy"' This you do in your mind only. If possible, you help them with words of love. If there is something you can do, you do it personally to help them. Even if you can't help them by bodily action or words, you refrain from acting or speaking what should not be done or said. This is cultivating metta in deeds and words.

Although you may not have seen them, you can think of all beings, men, devas, the animals and wish "May he be happy!" "May they be happy!" You cultivate love in mind only. You do this for five minutes, ten minutes, half an hour, an hour, or more, for as long as you can afford. If all goes well, you can gain Jhana, even within an hour. As a result of this jhana, you will be born in the Brahma world and live happily there for aeons.

But the Buddha did not want us to rest content with happiness in the Brahma heaven only. Once an old Brahman named Dhananjani, while lying on his death-bed sent for the Venerable Sariputta to hear the Dhamma from him. The Venerable Sariputta preached him on how to cultivate metta, love, and karuna, compassion, and so on, a training that can cause one to be reborn in the Brahma world then he returned to his monastery. Dhananjani the Brahman meditated on metta and very soon passed away. As a result of his metta jhana he arose in the Brahma heaven. It may not have taken him even an hour, for he died and became a Brahma before the Ven. Sariputta had reached his monastery. The Buddha blamed Sariputta for failing to preach Vipassana, insight, and for preaching only metta meditation which can bring about just Brahma-birth. So Sariputta at once went to the Dhananjani Brahma and preached him Vipassana, the dhamma that will lead one to the Path and Fruition, to Nibbana. The Brahma on his part meditated and realized the Path-Fruition and Nibbana. Therefore, it is not suitable for us to stop our talk after just speaking about metta, the practice that can lead one to jhana. We will have to talk about vipassana, the practice that will lead one to the Path-Fruition and to Nibbana.

Vipassana is meditating on the arising and passing away of the five Upadanak-khandhas and knowing that all are anicca, dukkha, anatta — impermanent, suffering, and not-self. Upadana, grasping, is made up of Tanha, craving, and Ditthi, wrong view, the view that there is a living atta, self. The material and mental aggregates grasped by Tanha and Ditthi are called Upadanak-khandhas. These material and mental aggregates manifest themselves when you see, hear, smell, taste, touch and think.

If one fails to note them as they come up and does not know them as they really are, one mistakes them for permanent things, happy things, good things, attas or souls and clings to them with tanha and ditthi. In order that we may not cling to them, we have to note what ever material or mental thing comes up when we see or hear and so on. How must we do it?

In the Satipatthana-Sutta we are taught to observe bodily movements like walking, standing, sitting, and so on, and to be aware "walking," "standing," "sitting," and so forth. Pleasant and unpleasant feelings, too, we are taught to be aware. "It is a pleasant feeling or good", "It is unpleasant feeling or bad" and so forth. Minds or thoughts, too, we are taught to be aware. "It is passionate" or "It is dispassionate". "It is anger" or "It is not anger" and so on. The dhammas, too, we are taught to be aware of. Of these dhammas, the form eye, the visible object, the consciousness of "seeing" and so on, manifest themselves whenever you see or hear. So you note "seeing" when you see, "hearing" when you hear, and so on. (Though it should be taught fully as "I am seeing", "I am hearing" and so on, to quicken the noting we are teaching our disciples to note "seeing" "hearing" and so on.)

If you fail to note and do not know them as they really are, when you see or hear, rage or pleasures ,in the things seen or sounds heard, or dosa or anger, or such kilesas, can come up. From these kilesas arise moral and immoral deeds. Because of these deeds you may be born in the lower states of Apaya or you may be born a man or a deva and suffer old age, illness and death or such miseries. So, one who fails to meditate on the arising material and mental things and fails to know them as they really are is far away from Nibbana. This is explained in Malukyaputta Sutta.

One who makes a habit of noting whatever he sees or hears knows very clearly for himself that things come and go without staying for a moment and comprehends that they are impermanent suffering mere psycho-physical phenomena without a self. Knowing them as they really are, he lets no chance for the arising of the kilesas such as Raga, desire for the things seen, Dosa, anger about them, and so on They are calmed in him. Once free from kilesas he is free from both moral and immoral deeds. So, he is free from suffering of being reborn in lower states and from being reborn in the world of man and gods to suffer old age, illness and death. This is how one gains peace and freedom in connection with one's meditation. When this meditational insight, which brings freedom from sufferings is fully developed, one realizes Nibbana, through the knowledge of the Path and Fruition of Arahatship. Eventually, one realizes Nibbana through the Path and Fruition of Arahatship, and puts an end of all sufferings Therefore one who meditates on the arising material and mental phenomena to understand them as they really are whenever he sees or hears and so on is near to Nibbana, the end of suffering. This, too, is explained in Malukyaputta-Sutta.

Thus, whatever comes up through the six doors or sense organs, like seeing or hearing, we have to note and be aware "seeing". "hearing." But to the beginner to note and be aware of every arising is quite impossible. So he must begin with a few things that can be easily discerned. Only then can concentration be developed easily and so can insight knowledge

Every time you breathe in and breathe out your abdomen moves, and its rising and falling is quite plain and easy to meditate on. That is why we instruct our disciples to begin meditating with this. As the abdomen rises, note: "rising." As it falls, note "falling." This rising and falling is Vayo-dhatu, the air element or the element of motion. The word rising and falling does not matter The point is to discern the material form motion.

If, while noting the rising and falling of the abdomen. any thought or imagination comes up, note: "imagining." "thinking" This is Cittanupassana Satipatthana. Contemplation of Mind. After noting the mind, you can go back to noting the rising and falling. If a painful sensation comes up to the body, you have to note it. After that, go back to the rising and falling. If there is any bending or stretching of the limbs, you must note "bending" "stretching". Whatever bodily movement there is, you have to note it. This is Kayanupassana Satipatthana — contemplation of the body. When you see, you must note: seeing, "seeing. When you hear you must note: "hearing," "hearing". This is Dhammanupassana, contemplation of mental states.

If you keep on meditating on whatever comes up, your concentration becomes very strong. Then you distinguish between rupa — what is to be cognized and nama what cognizes. And you know how cause brings effect and how this cause and effect relation goes on. You know how new things arise and arise and, pass and pass away. Then you plainly see for yourself how things come and go without staying a moment. So all are impermanent. How death can come any moment, so all are suffering. How they happen inspite of yourself, so all are not self. Knowing all these is insight Knowledge. While you are thus meditating, and as your insight develops, there comes to you, the knowledge of the Ariyan Path and Fruition. If you reach the lowest state of the Knowledge of the Path and Fruition of Sotapatti, stream-winning, you are saved from the four lower states of Apaya, forever. You will be reborn to high and happy lives in the worlds of men and gods. Within seven births of these happy lives, you will reach the Path and Fruition of Arahatship and become an Arahat. After Parinibbana (or passing away) of the Arahat, no new births, no new rupas and namas, no new sufferings will come and there will be eternal peace.

So, by meditating on the arising material forms and mental qualities beginning with the rising and falling, and making efforts, may you develop the Insight knowledge that realizes the impermanent, suffering, and not-self nature of the rupas and namas and may you very soon reach the Ariyan Path and Fruition and Nibbana!

Sadhu! Sadhu! Sadhu!