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From: Lectures by Mahasi Sayadaw on his World Missionary Tour 1979
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 whatever 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!
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