metta 2014 1 Questions and Answers The following questions and answers are from the booklet An Interview

iew with Mahasi a!adaw"# $re$ared %in &urmese' b! Thamana!k!aw and translated b! ( )la M!int* !"#$%+&'() Q1, -enerable Mahasi a!adaw" did !ou have full faith in ati$atthana -i$assana $ra.ti.e when !ou started it/ 1*+, -./01234567 89:;<= > 0o" frankl! I didn1t* I did not initiall! have full faith in it* o" I don1t blame an!bod! for not having faith in $ra.ti.e before the! start it* It is onl! be.ause the! have little or no e2$erien.e of it* In 1341" when I was in onl! eighth -assa %monasti. !ear in terms of seniorit!'" mu.h to m! .uriosit! and .onfusion" a meditation master .alled Mingon 5etawin a!adaw6i was tea.hing, 0ote going when going7 note standing when standing7 note sitting when sitting7 note l!ing when l!ing7 note bending when bending7 note stret.hing when stret.hing7 note eating when eating* I got .onfused b! the fa.t that there was no ob6e.t to observe in ultimate sense" su.h as mind and bod!" and their im$ermanen.e" suffering and egolessness* &ut I gave it some .onsideration and thought, )ow strange the wa! a!adaw6i tea.hes" I1m sure he is highl! learned" and is tea.hing from his own e2$erien.e* It ma! be too earl! for me to de.ide whether it is good or bad before I m!self $ra.ti.e it*# Thus" I started to $ra.ti.e with him* ?@ABC9) -.DC9:;<=) DEFGHIJ-.45KC<=LMNOP GOPC9QR9ST45UV) W 1341 DR9XYZ [\]^_ `$a45bc'd +efghijkl*m63nmo63no pq63nprst63nstu63nuv63nv) DklwGC9xy z{|}~3n D) D* ghiD<O9wUVWgWD5K BQhQ 6)#wD-.O45) Q2, -enerable ir" .ould !ou e2$lain the meaning of ati$atthana/ 2* 01{> ati$atthana means mindfulness or remembering .onstantl!* 8hat one is su$$osed to remember without fail are all $h!si.al" sensational" mental or general $henomena the moment the! o..ur to him or her* 01w0QBwA-EJ-Ew,O9u} 9=Q) Q4, -enerable ir" I believe !ou made ver! fast $rogress in !our $ra.ti.e arousing one insight knowledge after another* :idn1t !ou/

 3*D< 53Aw > 0o" I didn1t* I .ould not a$$re.iate the $ra.ti.e three or four weeks after I had started be.ause I did not !et e2er.ise enough effort* ome of the !ogis here" however" even though the $ra.ti.e is new to them" manage to develo$ enough .on.entration and mindfulness after a week or so" to see im$ermanen.e" suffering" and insubstantialit! to some e2tent* ;or me" I .ould not make an! remarkable $rogress in the $ra.ti.e even after a month or so" let alone four or five da!s* I was then still at <ero $rogress in m! $ra.ti.e* This is be.ause m! faith in the $ra.ti.e was not strong enough" and I did not make enough effort* At this $oint" ske$ti.al doubt .alled -i.iki..ha" usuall! hinders the insight knowledge and Magga= >hala from taking $la.e* o it is ver! im$ortant to do awa! with su.h doubt* &ut" I was wasting m! time b! mistaking the ske$ti.al doubt for $rodu.tive anal!sis* Ew) -. /DE5GDC9u) L945 45W6u0W | D) LDW645C9'B/ ) D645twwGD<=Eu}C9u) w3) }w) DW 6w9;) I thought it was onl! a .onventional or .on.e$tual wa! of $ra.ti.e and not in the ultimate sense that one observes ob6e.ts su.h as going" bending" stret.hing" et.* The -enerable a!adaw6i taught me in that wa! as a basi. training* >erha$s" later he would tea.h me how to distinguish between mind and bod!" et.* ?ater on" while .ontinuing with this $ra.ti.e I s$ontaneousl! reali<ed, 8ow@ This is not 6ust a basi. training" but noting $h!si.al and mental behaviors" like going" bending" stret.hing" et.*" are also intermediate advan.ed instru.tions" too* These are all I need to observe* 0othing else*# D3m pr stRwQ05LEwxyz{|5 +DRwOFDI;) , 67DA*ERw3n=m prstwg)wD}3nLEw)# Q4, -enerable ir" what do we have to note when we start our $ra.ti.e/ 8hen going" for e2am$le" are we su$$osed to note the mind and bod! involved/ 4*,DP-.4567 3n > ,DPm67,3n } = > Aatha=$akatam -i$assana=bhiniveso# B-i$assana sta!s with an! obvious ob6e.t# it is said in the sub.ommentar! on the -isuddhimagga* o" one is instru.ted to start his or her -i$assana b! noting an! obvious ob6e.t7 i*e*" an ob6e.t eas! to note* Aou should not start with subtle or diffi.ult ob6e.ts thinking that !ou will a..om$lish the $ra.ti.e sooner rather than later* ;or e2am$le" when a student begins s.hooling" he should begin with eas! lessons* )e .ould not be given diffi.ult ones* In the same wa!" !ou should start the $ra.ti.e with the easiest observations* The &uddha tea.hes the eas! wa!, when going"# for e2am$le" note going#* That1s it* Aatha=$akatam -i$assana=bhiniveso#B233nHI'}~#w

}B) }DPg453nHI'}~-.23w !3n"#-.) E$%Q&3"#-.F'A()45LEw*) -.| !+-.Ew,&+) ,- !3n-.45) ./ !m06#3nm#12) QC, -enerable ir" is it $ossible to e2$erien.e $henomena in an ultimate sense b! merel! observinggoing"# for e2am$le" as going in a .on.e$tual wa!/ 5* 33 3n m m u 4 Vxy ? There are three kinds of I#* The first is the I# mistaken for a $erson or ego in terms of wrong view %ditthi'* The I# taken as someone Im$ortant in a sense of $ride %mDna' is the se.ond one* And the last one is the I# we use in ever! da! language in a .onversational sense* 8hen !ou note going# as going" the I# involved is the third kind" whi.h was used even b! the &uddha and Arahats" as it has nothing to do with ditthi and mDna* o I instru.t !ogis to note in ever! da! language ever! ste$ the! take as going*# 9z{|D#5D#w6L9JQD57wGD8 LD#w9:;J-w<=z{|D#) Although .onventional language is used" a !ogi is bound to e2$erien.e $henomena in an ultimate sense be!ond the .on.e$ts when his .on.entration gets strong enough* 8hen going" for e2am$le" at some $oint" he or she is bound to e2$erien.e the intention to take a ste$" the stiffness" tension or motion involved" and their .onstant .hanges* )e or she will not find solid form or sha$e" but the $henomena arising and $assing awa! on their own a..ord* In due .ourse of time" he or she will see not onl! ob6e.ts to observe" but also the .on.urrent noting mind itself arising and $assing awa! immediatel!* >}w=?w,45@u67OFAB04Cx y) U;6DO9uF4FuzE F G HIP EJ@K)O9uFC9LMN4QNORwLP)6O9 uE3FQ3n"#FQ63n0=RjDST) If !ou don1t believe it" tr! it* I ensure !ou that if !ou follow m! instru.tion" !ou will" indeed e2$erien.e it for !ourself * E<UUQ)[DgTVDCFWU`) QE, -enerable ir" did !ou initiate the observation of rising falling# of the abdomen when breathing/ 6*w - X 3n YZ[\ -] > 0o" I1m not the one who initiated the observation of rising=falling*# A.tuall! it was the &uddha who did it" be.ause he taught to observe -a!o=dhatu the air=element in.luded it the five aggregates* The rising and falling is .onstituted of the air element* Initiall!" some $eo$le questioned the observation of the rising and falling of the abdomen* )owever" en.ouraged b! friends" the! tried later on" the! a$$re.iated it so mu.h that the! even .riti.i<ed the former nit$i.kers* I1m sure ever! one who tries it will a$$re.iate it from his or her own e2$erien.e" 6ust like the taste of sugar whi.h one .an a$$re.iate dire.tl! from one1s own e2$erien.e* EDEw^X3n=]#J_|w./^XGOg3n`a

bcd) ]wbcdN)) -.9Je3nY]LWfghi jU0OPklumnoKpqrsJ) D<tjU JFGWU`LkljuJuWU`Vo v) QF, -enerable ir" in -i$assana $ra.ti.e is it ne.essar! to label or name an ob6e.t su.h as rising" falling# et.*/ 7*235 a}~ #w Q x ] > 0ames" whether the! are in te.hni.al terms or in ordinar! language" are all .on.e$tual or .onventional and not that im$ortant* 8hat matters most is to be aware of the $henomena involved in an ob6e.t like rising and falling of the abdomen when breathing*# In realit!" 6ust being aware of an ob6e.t without labeling at all" will serve the $ur$ose* 8ithout labeling" however" it ma! be diffi.ult to be full! aware of an ob6e.t $re.isel! and a..uratel!* Also" it will not be eas! for the !ogi to re$ort his or her e2$erien.e to the tea.her" or for a tea.her to give advi.e to the !ogi* That is the reason wh! the !ogi is instru.ted to label an ob6e.t when he or she notes it* Gven then" it would be diffi.ult to use te.hni.al terms for all ob6e.ts a !ogi en.ounters* That is wh! I instru.t !ogis to use ordinar! language like rising" falling# when he or she $ra.ti.es* E>wyz{=|w<=}w~0QGE) w }~[\6Y]#_|R"#RE#w ") LE#w&L:;A"#EcW4V cEg) wDPW3n"#6#w) & .#w}945}~GDW45<= ]#)

QH, -enerable ir" do !ou alwa!s en.ourage us to label an ob6e.t/ 8* w hi DP #w }~ > 0o" not alwa!s* There are times !ou find ob6e.ts o..urring to !ou so fast that !ou have no time to label them ea.h* Then !ou have to kee$ u$ with them b! being merel! aware of them moment to moment" without labeling* It is also $ossible to be aware of four" five or ten ob6e.ts s$ontaneousl!" although !ou are able to label onl! one of them* :on1t worr! about that* It also serves !our $ur$ose* If !ou tr! to label all the ob6e.ts o..urring" !ou are likel! to get soon e2hausted* The $oint is to be s.ru$ulousl! aware of ob6e.ts7 i*e*" in terms of their .hara.teristi.s* In this .ase" !ou .an also note ob6e.ts o..urring through the si2 senses moment to moment instead of noting routinel!" EEw) W}~'67C96#w6V33w uuAP|}~#w) IA/ Q"# R#wU#w"#'Fu) w %="#wBz) W3nuuW "#LEK[A) Q3, -enerable ir" is there an! disadvantage b! not labeling a meditation ob6e.t" like rising" falling" sitting" standing" doing" l!ing and so on/

 9*E #w 45 "# ] o V u9 E G d > Aes" of .ourse" there are some disadvantages in not labeling a meditation ob6e.t, ina..urate .on.urren.e of mind and meditative ob6e.t" su$erfi.ial awareness" energ! redu.tion" and so on* ,wE#w45"#9EGd*3n=3n"#EA6 Rw) Q10, -enerable ir" if noting sitting" sitting# when one is sitting serves one1s $ur$ose" wh! is one instru.ted to note rising" falling# when one is sitting/ 10* 63n w " | DP 63 ] > Q11: Venerable Sir, how does a yogi keep thebalance between concentration and energy bynoting rising and falling? 11*45I3n ] > 0oting rising and falling demands neither too mu.h .on.entration as it is not a monotonous kind of ob6e.t" nor e2.essive enthusiasm as it1s onl! two t!$es of ob6e.t to note* Thus" the balan.e .an be ke$t between .on.entration and energ!* 3n ]#EGEw2 }~EGR 9}~3nGu) Q12: Venerable Sir, what is the purpose for therotation of one hour sitting and one hour walkingin practice? 12* 456 464 " w > Too mu.h walking tends to arouse more energ! but less .on.entration* o one is s.heduled to sit and walk alternatel! an hour ea.h* Thus" the balan.e .an be ke$t between .on.entration and energ!* U!:9:T}^ U6 u) Q1!: Venerable Sir, if one notes rising andfalling, will one be e"pected to be solely aware ofthe abdo#en itself rising and falling? 13*3n ] w 33 Y ] > Aes" indeed" in the beginning of $ra.ti.e" one is $lainl! aware of the abdomen itself* There is no $roblem in that* Gnlightenment of #agga phala is not e2$e.ted in the beginning" of .ourse* Gven $a#a rupa pariccheda %ana%the first and foremost insight distinguishing between mind and bod!' .annot be gained* In the beginning of $ra.ti.e" one has to work to kee$ the hindran.es %wandering thoughts' awa! b! noting them .losel!* Inl! when the hindran.es are ke$t awa! for quite a long time &Vikkha#bhana' and the mind is free of them" will a !ogi start to e2$erien.e true $henomena involved in the rising and falling"# su.h as stiffness" tension" vibration and so on" be!ond the $lain abdomen* ww-.456712AYRC) ,E

-W.CmE-; ;=w5w- 3$) W45-.u#w3n 0$R9, ,6 $2=u45F4V]#}F G ILERwY) Q1(: Venerable Sir, what is a yogi e"pected to beaware of when standing? 14 *o6745, > 8hen standing" 6ust note .ontinuousl! standing,standing*# If it be.omes monotonous be.ause it is a single ob6e.t" then a $rominent tou.hing $oint should be added to it" noting standing, touching) standing,touching*# Ir !ou note rising and falling# of the abdomen" instead* o67Rw3no o#Gw2}~26 3noo#Q03nY]#) Q1*: Venerable Sir, is it the te#perature ele#ent,or unpleasant sensation &dukkha', when a yogi isaware of cold or heat? 15*,45 Q w bQ > 8hen a !ogi is sim$l! aware of heat" that is the e2$erien.e of the tem$erature element* If he or she finds the heat uneas! or un.omfortable" that1s e2$erien.e of +ukkha, imilarl! with .old wind or water" it .an be tem$erature" or un$leasant sensation a..ordingl!* ,4512AwUVcdEWQEwUV) b Awcdw) Q1-: Venerable Sir, how does a yogi e"perienceapo dh.tu, the water ele#ent? 16* 45I 4 V cd > %A.tuall!" the water element is untou.hable" but' a !ogi .an e2$erien.e it as liquidit! or wetness# being .onne.ted with other elements* o when one feels tears" $hlegm" saliva and sweat flowing down" the apo dh.tu, water element .an be e2$erien.ed as liquidit! or wetness#in an! $art of the bod!* _cdwEw$45cd 4Q#4 V,W4HI4Q#4V cd) Q1/: Venerable Sir, what does a yogi need to doto see pheno#ena clearly? 17 * 45 V Aunu> At night" for e2am$le" one .annot see things .learl!* &ut if one uses tor.hlight" things .an be .learl! seen in the s$ot light* In the same wa!".on.entration .an be .om$ared to the light" through whi.h one .an see $henomena .learl!, the manner of rising and falling" and the tension" tightness and movement et.* WEAQWnQ) 9Aunu*]GFHI)

Q10: Venerable Sir, why do you instruct yogisto start their practice with noting rising andfalling? 18* 45 3n ] -.45> It will take time to develo$ .on.entration if !ou note an obie.t too varied" or too subtle" while it .an bearoused faster if !ou observe an obvious and limited ob6e.t* That is wh! we instru.t !ogis to start their$ra.ti.e with wat.hing the abdomen .hara.teri<ed b! stiffness" $ressure" vibration" whi.h are identi.al with1ayo dh.tu, the air=element* 3n@KQ$%}~6L,3n' 9}~:'A) wDPg453nY-.45 GFIwbcd) Q12: Venerable Sir, are there only two ob3ectstonote, rising and falling? 19*R9 3n}~ ] > Aes" one is instru.ted to note initiall! onl! two ob6e.ts" rising and falling*# )e is" however" instru.ted to note thoughts also if the! o..ur to him" and then to go ba.k to the main ob6e.t* imilarl! with $ain* )e should go ba.k to the main ob6e.t when the $ain fades awa!" or after a moderate amount of time even if the $ain $ersists* The same is true with bending or stret.hing his limbs" or .hanging his $osture* )e should note ea.h and ever! a.tivit! or behavior involved in it" and then go ba.k to the main ob6e.t* If one sees or hears something $redominant" one must note it as it is7 i*e*" seeing"# hearing# and so on* After noting them three or four times" one must go ba.k to the main ob6e.t with full energ!* wDPg-.R3n}~]#) LDPg45W067 3n0}~) w,PQ6 O,}~) qs4Q@O3n tI}~) QQ}~ AO3n Q##)W3nP/O}~) Q20, Venerable Sir, is it possible to bring aboutinsight knowledge by obser1ing the ob3ects likegoing or right step, left step, which are known in co##on sense to e1ery body? 20 *3}~mQ Wz{| J 3 > Aou know the 4na pana $rati.e" the observation of in=and=out breath* The ob6e.t" inhalation ande2halation# seems not to be observed" as it1s known b! .ommon sense to ever!one* &ut no one dares to .riti.i<e like that* In the same wa!" it makes no sense if !ou .riti.i<e that mindfulness" .on.entration and insight knowledge .annot be develo$ed b! noting right, left# whi.h is .om$ared with militar! training* The militar! training is taken for the $ur$ose of s$ort or health" while the noting is used to develo$ mindfulness" .on.entration and insight knowledge* If !ou re6e.t this $art of the $ra.ti.e" that will mean !ou are re6e.ting the tea.hing of the &uddha* 503na}~ #3nz{|

JCJno)no3n#} E0 3z{) "wQL#w 3nw03)

Q21, -enerable ir" what does it mean b! the word" noting#/ 21* 3n noting$ w z > The word" noting# means to $a! attention to a meditative ob6e.t with the $ur$ose to be aware of $henomena that are reall! ha$$ening from moment to moment* 3n noting$#zw*WzW45 "#|) Q22, -enerable ir" for what $ur$ose do !ou instru.t us to a.t ver! slowl!/ 22* gDP I 8 w > It is onl! when !ou a.t slowl! that !our .on.entration" mindfulness and insight knowledge .an kee$ u$ with the ob6e.ts* That1s the reason wh! !ou have to start the $ra.ti.e b! doing ever!thing slowl! and mindfull!* Indeed" in the beginning" if !ou do things fast" !our mindfulness or awareness .annot follow* R9,I867 03|}~) wV t8L90-.45) -.67V'0Q Z) Q24, -enerable ir" is there an! kind of $ain or dis.omfort whi.h belongs to the $ra.ti.e itself/ If so" how do we have to deal with it/ 23*w9 ; ~ 45 R QE >9DPIa> Aes" !ou ma! e2$erien.e several kinds of un$leasant sensations like it.hiness" heat" $ain" a.he" heaviness" stiffness and so on when !our .on.entration gets ver! strong* The! tend to disa$$ear on.e !ou sto$ $ra.ti.e* &ut" the! ma! rea$$ear if !ou resume !our $ra.ti.e* Then" that is surel! not a disease or illness" but 6ust un$leasant sensation whi.h belongs to the $ra.ti.e* :on1t worr!* If !ou kee$ on noting" eventuall! it will fade awa!* w,@6U`hE'! F 45PP,-.45P) 6EwLR w~45E'E=)EJ3nP-FP) Q24, -enerable ir" what are we su$$osed to note when the rising and falling fade awa!/ 24*, Y ]P DP,3n > 8hen the rising and falling fade awa!" !ou are su$$osed to note, sitting" tou.hing# or l!ing" tou.hing*# Aou .an .hange tou.hing $oints* ;or e2am$le" !ou note sitting" tou.hing# $a!ing attention to a tou.h $oint on the right foot" and then note sitting" tou.hing#fo.using a tou.hing $oint on the left foot* Thus" !ou .an shift !our attention from one tou.h $oint to another* Ir" !ou

.an shift !our attention to four" five or si2 tou.h $oints alternatel!* ,Y]P,3n #Qu #) @3n # zu3n#yu)@z u)QW/Q|3n) Q2C, -enerable ir" whi.h tou.hing $oint should we note among others/ 25*W DP3nu> An! tou.hing $oint is $ossible to note* If !ou note" for instan.e" a tou.hing on one1s butto.k as tou.hing" tou.hing"# that is .orre.t7 note it on one1s knee as tou.hing" tou.hing"# that is .orre.t7 note it on one1s hands as tou.hing" tou.hing"# that is .orre.t7 note it on one1s head as tou.hing" tou.hing"# that is .orre.t7 note in=and=out breath as tou.hing" tou.hing"# that is .orre.t7 note it in one1s intestines or liver as tou.hing" tou.hing"# that is .orre.t7 note it on one1s abdomen as tou.hing" tou.hing#" that is .orre.t* HI3n)3n#wa3n #wa3n #wa3n #wa3n #wa3nQ # wa3nY#wa) Q2E, -enerable ir" should we rather observe stiffness" motion or movement when walking if we are su$$osed to be aware of the .hara.teristi.s/ 26*BDP U6DP3 F I Q HI a > The &uddha said, &e aware of going" when going#* 8hen we walk" the air=element $revails" whi.h is e2$erien.ed as $ressure" or stiffness in terms of its .hara.teristi.s" or motion" $ushing or movement in terms of its fun.tion* The &uddha" however" did not instru.t us to note it as $ressure"# stifthess"# movement*# motion# or $ushing*# The &uddha1s a.tual instru.tion is, &e aware of going" when going#* That1s all* The reason is he wanted to give the eas! and understandable wa!* 0oting in .onventional language is quite familiar and eas! to ever! bod!" of .ourse* ./B*m6m#),DPm67bcdDP4VGFw bcdQIIHIwbcd)./C9DP3n # GF# HI# I#QI#./_gw*m6m#wL ) Gw./DP!u) =?#w3neJJ !) Q2F, 8ould it not be harmful to one1s health if one $ra.ti.ed too intensivel!/ 27*J K A45F9 ! > It is said in the $ali te2ts, ka!e .a 6ivite .a ana$ekkhatam u$attha$eti B with no regards to one1s life and limbs*# This en.ourages one to $ra.ti.e with heroi. effort" even to sa.rifi.e one1s life and limbs* ome ma! think, how horrible the $ra.ti.e is@# In fa.t" no one has died from intensive $ra.ti.e" and it is not even harmful to one1s health* A.tuall!" there are man! testimonies that some $eo$le have been .ured of .hroni. diseases b! $ra.ti.ing this meditation*

"U#Bka!e .a 6ivite .a ana$ekkhatam u$attha$eti B E$W%4#wh iJ(&45mE$'(W%4)9J 5 "# |CJGKA45L)Tma!) _| 9C *9J5+h8,) Q2H, -enerable ir" .an !ou mention suitable $ostures of sitting/ 28* B - > There are three $ostures of .ross=legged sitting, the first is the sitting with both soles fa.ing u$ like a &uddha statue does7 the se.ond is with one1s .alves ke$t $arallel" or on ea.h other7 and the third is the wa! M!anmar women do with their knees folded underneath" whi.h is .alled addha= $allanka %half .ross=legged sitting'* An! one is suitable* ;or women" the! .an sit the wa! the! like" unless in $ubli.* The $oint is to be able to sit for a long time" so that .on.entration will get .han.e to take $la.e" develo$ eventuall! resulting in insight knowledge* 9.*5u=|.57w/ 0A|$Q 1 5 w ! 2 3 q 0 / $ 0 W 4 5 addha= HI) a3uP[OP78W9:;$allanka 6.$) <)w=9>F?-g3) Q23, -enerable ir" do !ou advise !ogis not to s$eak at all during $ra.ti.e/ 29* @A 455 ( EB B > 0o" I don1t* It is not advisable to do so* It would be wise" however" not to s$eak of an!thing frivolous or unne.essar!* Ine should onl! s$eak of things ne.essar!" benefi.ial or do.trinal" and in moderation* Thus" both worldl! and s$iritual $rogress .an be made* EDC9wE') L'VwEBHICQE) RB 9D Q.9EF)=G) Q40, ls it $ossible to note an ob6e.t a moment after it takes $la.e/ 30*W}~ H 3n > 0o" of .ourse not* Gven though !ou .an bu! something on .redit and $a! for it later" no .redit is given in the .ase of -i$assana* o" !ou must note an ob6e.t the moment it takes $la.e lest !ou be.ome atta.hed to it* E,E) uuIZJ34KEuu}W }~3nEFL) Q41, -enerable ir" what is a !ogi e2$e.ted to be aware of when sitting or l!ing/ * 31 45W Q M 67 > 8hen sitting" 6ust note sitting" sitting# .ontinuousl!* If it is boring and monotonous" sin.e it is a single ob6e.t" then a $rominent tou.hing $oint should be added to it" noting sitting" tou.hing7 sitting" tou.hing*# Ir !ou .an note rising and falling# of the abdomen instead" fo.using on the sensation of the air=element .hara.teri<ed b! stiffness" movement* imilarl! with l!ing down*

67Rw3n #Gw2}~LC2 3n #) Q03nY]#yWbcd |GFHIw)M63n ) Q42, -enerable ir" what should a !ogi do" if or when he or she finds the observation of rising" falling# too eas! or a ga$ noti.eable between them/ 32*453n ] ! Q]0 9 N # O $ O >

A !ogi" adding the sitting $osture to the rising" falling"# should note three ob6e.ts, rising" falling" sitting7 rising" falling" sitting*# )e or she must be aware of sitting# in the same manner as rising" falling*# Gven then if a ga$ is found in between" note four ob6e.ts b! adding a $rominent tou.hing $oint to it, rising" falling" sitting" tou.hing*# 8hen l!ing down" note in similarl! wa!, rising" falling" l!ing" tou.hing#" or rising" l!ing" falling" l!ing*# 45,W ]#L3n}~ ] ] #) O9u ]##)|9N#3n/}~ ]#) uM6 3n]u#Qu]u#) Q44, -enerable ir" does age make a differen.e in one1s $ra.ti.e/ 33* P bF Q ) 5| R > Aes" there is some differen.es between the old and the !oung* In order to rea.h to a .ertain level of insight knowledge" one man" for e2am$le" at the age of twent! or thirt!" ma! take about a month" and another in his si2ties or seventies has to take two or three months* It is be.ause the !oung are $h!si.all! healthier" mentall! a.tive" and less worried than the old* If .ourse" the older the! get" the si.klier the! be.ome* The old have weaker memor! and understanding" and stronger .ommitments and worries* As for a monk" it would be great if he would $ra.ti.e soon after his ordination* &e.ause as a newl! ordained monk" he is still !oung and has strong faith in the $ra.ti.e" and his moral .ondu.t is also still flawless* o" in m! o$inion" however im$ortant his stud! is" a monk should $ra.ti.e soon after his ordination" for three months at least* There were some monks who unfortunatel! $assed awa! before the! .ould $ra.ti.e* 8hat a $it!@=== wJSJ9R) ;37 TJ Lu UTJ ) GSJJ94 2 =9V TW) JBB) Jw-:R9, W) a\JB\X45-h) Y\JSa59 <=OY(hY) }DzwZE>\J Y'45mT5)9\JC45E[T\==== Q44, -enerable ir" does our .on.entration or awareness make a differen.e in our e2$erien.e of $ain/ 34*WDPU 67 F Q ) R > 8hen !our .on.entration and awareness are not !et strong" !ou will find the $ain in.reasing while noting $ain" stiffness or heat* &ut !ou should kee$ on noting it with $atien.e and $ersisten.e* The!

often fade awa! when .on.entration and awareness are strong enough* ometimes" while !ou are noting it" !ou ma! find it disa$$ears on the s$ot* u.h t!$e of $ain ma! no longer .ome ba.k* ,|Eu67F3n GF67F? ]=^3n,u6PFP) 96,W3n WAP EF) Q4C, -enerable ir" does one1s se2 make a differen.e in making faster $rogress in $ra.ti.e/ 35*J FW5 Q ) R > I often find that women work harder along with strong faith in their tea.her and his guidan.e* As a result" the! develo$ .on.entration sooner rather than later* This in return arouses insight knowledge faster* Thus" I often find women make faster $rogress in $ra.ti.e than men do* I also found" however" some women who wasted their time with their wandering thoughts" and made no $rogress* There are several reasons wh! the! make little or no $rogress in their $ra.ti.e su.h as la<iness" old age" $oor health and so on* If .ourse" there are also men and monks who make fast $rogress in their $ra.ti.e when following the instru.tions stri.tl!* DUz3auPcOg9<=_OP' LEw`j'3) GD359a') D z93uP6C9HI) uPC9QR9b 9Gcd Pb Ee) ,9a\aufg[n4 5g5') Q4E, -enerable ir" is it true that for learned $ersons" their knowledge forms an obsta.le to the $rogress in their $ra.ti.e/ 36* w 9JOP F N) 45 > 0o" it1s not suitable to sa! so* It is im$ossible that one1s knowledge is an obsta.le to the $ra.ti.e* As !ou ma! know" a highl! learned monk .alled >otthila be.ame an Arahat sooner rather than later b! $ra.ti.ing under the guidan.e of a !oung novi.e* In view of this" it is .lear that one1s edu.ation or knowledge .annot be an obstru.tion to the $rogress in the $ra.ti.e* As a matter of fa.t" the real obsta.les are $ride in one1s edu.ation or knowledge" little or no faith in the $ra.ti.e" ske$ti.al doubt" failure to follow stri.tl! the guidan.e of the tea.her" la.k of heroi. effort" and so on* u.h are real obsta.les to the develo$ment of .on.entration and insight knowledge* EBE-JEw45)5%h& >atthila$S99iWSjkg5O'A)lmnLE w`) L?J}QEw5) _| w`QopYTa5<=QC9<=C9fgqr cgYs(tu)w3) Q4F, -enerable ir" is there an! differen.e between meditators and non=meditators when the! fa.e with a $ainful illness/ 37*,a , 64545FE > Aes" of .ourse* 0on=meditator .an onl! remember to take $re.e$ts" to listen to the >aritta

.hanting" to donate robes or food and so on* 8hat a $it!" the! .an onl! $erform .harit! and moralit!@ As for meditators" the! remember to $erform high=level $ra.ti.e until the! be.ome enlightened b! noting .losel! their dis.omfort itself moment to moment* w,w) 45RwYvwxUyz{|}) ~ OPRYL45OPwA3nOPR 5C) Q4H, -enerable ir" should we insist on $ra.ti.e without s$iritual a$titude %$Drami' strong enough for Magga" >hala enlightenment/ 38*C9 C = & $DP L 45 > If !ou do not $ra.ti.e" !our s$iritual a$titude %$Drami' .an" b! no means" be formed* In other words" even if !our $Drami is full! a..umulated" !ou .annot be enlightened without $ra.ti.e* In the other hand" if !ou $ra.ti.e" !our $Drami will be formed" whi.h will hel$ !ou e2$erien.e 0ibbDna sooner* If !our $Drami is full! develo$ed" !ou will be enlightened in this ver! life* Ir it will serve" at least" as a seed for enlightenment in the future* E5= &$N)) BB:& E5$C) u5&FN)F9'4C ) U:&FWC) E5mTF)C ) Q43, -enerable ir" is it reali<ation of im$ermanen.e when we see" for e2am$le" a $ot break down or of suffering when we have a $ain .aused b! a thorn in our flesh/ 39* ,DP Q w C >Q w C > ometimes" !ou dis.ern im$ermanen.e when !ou find a $ot break down" or suffering when !ou have a $ain .aused b! a thorn in !our flesh* That is" a.tuall! .onventional knowledge of im$ermanen.e" whi.h .annot hel$ !ou to reali<e egolessness in an ultimate sense* In the other hand" the real reali<ation of im$ermanen.e takes $la.e when !ou see $resent $henomena arising and $assing awa!" and that of suffering when !ou see them tortured b! the flu2* Inl! then" .an !ou reali<e the egolessness in an ultimate sense* 96,QQ _|wWxyz{|CD) uC wWQ,S67CeWQ,S )R96Wxyz{|CD) Q40, -enerable ir" .an !ou des.ribe how we are su$$osed to reali<e egolessness in an ultimate sense/ * 40* DP $ Wxyz{| C D > ome believe that reali<ation of egolessness takes $la.e if or when !ou lose !our sense of bod! sha$e or form b! visuali<ing $h!si.al bod! as $arti.les* A.tuall!" it is not the reali<ation of egolessness that !ou merel! lose the sense of solidit! or form of the bod! b! $ra.ti.ing whatever

wa!* It is be.ause !ou are .learl! e2$erien.ing the knowing mind and identif!ing it with I# or ego* This is similar to the .elestial beings .alled aru$a brahama" who have no $h!si.al bod! but still mistake their mind for I# or ego* o the mere loss of sense of solid form .annot mean reali<ation of egolessness* Inl! when !ou observe mind and bod! the moment the! take $la.e and see them arising and $assing awa! on their own a..ord without sub6e.t to an!one1s authorit!" do !ou reali<e the egolessness in an ultimate sense* 9J,34$LT4N467CD) _| E>533wT4MQN4EwCD) wGAU `0=D#QD#) uOPC9N4 OP=wD#QD#)}33wTM4NEzCD)R9,3 n=PG~STLC9HIwWxyz{ |CD) QC1, -enerable ir" what do we have to do to reali<e im$ermanen.e of mind and bod!/ 51* 5 C => If !ou wat.h mind and bod! moment to moment" !ou are bound to e2$erien.e true .hara.teristi.s of$henomena and to see them arise and then vanish immediatel!* uuA3n=F4V'PS) QC2, -enerable ir" what is the ma2imum amount of >uJJa# or merit that .an be a..umulated b!$ra.ti.ing -i$assana meditation/ 52*5234 - b T Pua$> Ine moment of noting is available in ea.h se.ond* Thus" E0 moments in a minute" 4E00 in an hour and F2"000 a da! e2.e$t for the four hours for slee$ing* This is a huge $ile of merit@ t9D3n;9 E0 6 4E00 T 4 6: F2000 )wb ) QC4, -enerable ir" how long does it take a !ogi to a..om$lish his or her $rogress of -i$assana insights/ 53*45 6 ) 23> It de$ends* Inl! a few $eo$le .an des.ribe their a..om$lishment of insight knowledge within a week or so" while most $eo$le usuall! mention their .om$lete set of insight knowledge after one and a half months" or two* There are" however" some $eo$le who have to take three or four months to a..om$lish it* If" however" one $ra.ti.es seriousl! as instru.ted" he or she is likel! to des.ribe his or her a.hievement within a month or so* That1s wh! a !ogi is t!$i.all! en.ouraged here to $ra.ti.e for at least a month* Q) R9T]JWOP)3LbJW6Q }93L9J /()) ERfg[n cgFW)) wDPhi45W mT5)

QC4, -enerable ir" .an !ou des.ribe what one1s e2$erien.e of magga=$hala enlightenment is like/ 54* J C UVw > Ine1s mental state .hanges remarkabl! and abru$tl! when he or she reali<es Magga" >hala enlightenment* )e or she ma! feel as if he or she were newl! reborn* )is or her faith and .onfiden.e distin.tl! flourish resulting in strong ra$ture" e.stas! and great ha$$iness* ometimes" these mental states $revail so mu.h that he or she .annot $enetrate into ob6e.ts like before even though he or she fo.uses attention on them* )ours or da!s later" however" su.h mental states tend to be mild and he or she .an do well again in the $ra.ti.e* ;or some $eo$le" the! ma! feel rela2ed or a$$arentl! unwilling to $ra.ti.e or seemingl! satisfied with what the! have 6ust a.hieved $robabl! be.ause the! might not intend to a.hieve higher* ,JC67O9u=OQE@K)O9u ) O9u<=G7 SL'A1-) 96Om O9uzEK}~)L]6Q]O@ O9ujuh45)9J0(Q'EEzQ )wGOPC9zE)) QCC, -enerable ir" .an !ou des.ribe someone who" !ou believe" e2$erien.ed 0ibbDna/ 55* 4C J > Aes" I .an* Among those who first $ra.ti.ed under m! guidan.e" m! .ousin .alled ( >ho.hon was im$ressive* 8hen he rea.hed the stage of bhanga=JDna %the fifth level of -i$assana insight'" he started to find trees or $eo$le flu2ing* )e thought something was wrong with his view be.ause he had learned from a tea.her that things like a tree" log" $ost" stone" human bod!" et.*" last for a due $eriod" while $h!si.al $henomena .aused b! one1s kamma or mind $assed awa! immediatel! after the! arose* In the .ontrar!" he saw" at that time" things flu2* o he .ame and asked me what was wrong with his view* I en.ouraged him sa!ing that nothingwas wrong with his view but it was bhanga=JDna %the fifth level of -i$assana insight'" whi.h hel$ed him to see things $assing awa! immediatel!* After a few da!s" he .learl! des.ribed his e2$erien.e of 0ibbDna" the .essation of mind and bod!* wWJD%+:w5WDg5JDD), O SZ3 53$6O-.QJW@OO} GOUc J4F W6LzQ=S) `O6QW@) wODO}) DhiOBO}C9HIw SZ3 53$OQ}XST) 0OA4CK U`) QCE, -enerable ir" what are the des.ri$tions of 0ibbDna made b! those who" !ou believe" have attained it/ 56* < C JI >

ome des.ri$tions of 0ibbDna made b! those who" I believed" reali<ed it are as follows, + I found ob6e.ts and noting mind to .ease abru$tl!* + I dis.overed that ob6e.ts and noting mind were .ut off like a .ree$er .ho$$ed down* + I saw ob6e.ts and noting mind fall down immediatel! like a heav! burden unloaded* + I $er.eived ob6e.ts and noting mind dro$ down as if I lost m! hold on them* + I felt as if I es.a$ed from ob6e.ts and noting mind* + I found out that ob6e.ts and noting mind .eased abru$tl! like a .andle light blown out* + I felt as if I got out of the ob6e.ts and noting mind" like .oming into the light out of the darkness* + I felt that I es.a$ed the ob6e.ts and noting mind" as if I got into .larit! from obs.urit!* + I found both ob6e.ts and noting mind submerged as if the! were to sink into the water* + I dis.overed that both ob6e.ts and noting mind sto$$ed suddenl! like a s$rinter who was $ushed ba.k from the front* + I found both ob6e.ts and noting mind disa$$eared suddenl!* D<CJa* + D3n"#3n=) + D3n"#3n=JJ) + D3n"#3n=X0) + D3n"#3n=DC)P) + DD3n"#3n=) + D3n"#3n=pS) + D3n"#3n=') + D3n"#3n=') + D3n"#3n=7*CP*) + D3n"#3n=7I) + D3n"#3n=7P) QCF, -enerable ir" b! allowing a !ogi to listen to the talk on the $rogress of insights" are !ou .onfirming that he or she is a ota$anna % who has rea.hed the first stage of enlightenment'/ 57* 45 T 3 5 - * w C O /uw > 0o" not at all* 8e never make 6udgments of one1s s$iritual status* 8hen we are sure" however" that a !ogi is good enough at $ra.ti.e" we allow him or her to listen to the talk given b! one of our meditation tea.hers" e2$ounding on how the insight knowledge advan.es u$ to the enlightenment of magga and $hala* The $ur$ose is to hel$ a !ogi to be able to de.ide his or her s$iritual level b! .he.king his or her own e2$erien.e with the talk given* Moreover" this will offer him or her a .han.e to en6o! his or her a.hievement and give en.ouragement to work harder for further develo$ment* It is not for us to de.ide what level of enlightenment he or she has attained* o" it is sim$l! a misunderstanding that we .onfirm that a !ogi is ota$anna b! allowing him or her to listen to that talk* EREw) DPEJJ=O) L,DP<455uhD PFO9uTDP4c3IC-*"w45u a9WUV-*JW)FO 9u>Fa)7' O9uut) EwDPT45C) }45T

-*wDPCO9uCw) QCH, -enerable ir" it is" some sa!" unreasonable that a meditation tea.her is unable to .onfirm that so and so !ogi among his students be.omes otD$anna* Is that true/ 58*9JB4cE C O ;;; w wE - w > Aes" it ma! be unreasonable from their $oint of view" but it is ver! a$$ro$riate to Dsana tradition that a meditation tea.her is not able to .onfirm that so and so $erson among his !ogis be.omes otD$anna* The &uddha is the onl! one in this $osition to .onfirm someone1s enlightenment su.h as sotD$anna" sakadDgDmi" anDgami or arahat* Gven -enerable Dri$utra never did it that wa!* o we never do this wa!" either* This is the a$$ro$riate wa! in the Dsana tradition* OP3QwE-w4cECO;;;w-. ) ./w9_gCOJC 7 /J C9V)}DPEV)w-.) QC3, -enerable ir" how man! $eo$le do !ou believe to be enlightened under !our guidan.e/ 59* 9 TJW g C > I believe there are thousands of $eo$le who have rea.hed" within a week" the insight knowledge distinguishing between mind and bod! from one1s own e2$erien.e b! $ra.ti.ing stri.tl! as instru.ted and arousing strong .on.entration* And also" there are thousands of those who e2$erien.e mind and bod! intera.ting and .onstantl! .hanging7 i*e*" .ause and effe.t" and im$ermanen.e" suffering and egolessness of the $henomena* And also" there are thousands of $eo$le who are believed to a..om$lish Magga" >hala enlightenment afterthe! have develo$ed mature insight knowledge b! observing mind and bod! moment to moment* D)JW2;OPfg[ng' 4V3) 9)J4C=E@KG D) 9)JuuA3n)3) C) QE0, -enerable ir" what is a !ogi e2$e.ted to be aware of" when he or she is walking" noting right foot" left foot"# or lifting" $ushing" and dro$$ing/# 60*45W463n Q h K 0 63n > The sensation in the foot or bod! of a !ogi is what he or she is to be aware of* In te.hni.al terms" va!o=dhatu" the air=element .hara.teri<ed b! stiffness" $ressure" motion or vibration7 te6o=dhatu" the fire=element .hara.teri<ed b! tem$erature, .old" warm or hot7 $athavi= dhatu" the earth= element .hara.teri<ed b! hardness" softness or smoothness* &ut" es$e.iall! va!o=dhatu is $rominent to observe most of the time* 45uQ4wO 9u)y{=w*bcd GF IQIcd AcdL )bcd-wb]673na)

;rom An Interview with Mahasi a!adaw# >re$ared b! Tha=ma=na!=k!aw" 0ovember 1F" 2001 Translated b! )la M!int L!aw" Manuar! 21" 2002 " 2011 11 1F < !( &'2002 1 21 < ( 2014 1 12 < ("#23

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