Always Enunciated by Ven. Webu Sayadaw
Translated by Roger Bischoff
After you have taken the vow of sila (morality), fulfil it. Once you have fulfilled it, all your wishes will be fulfilled. It will bring happiness to you now and also in the future.
There is nothing besides the words of the Buddha that will bring peace and happiness to one in the present existence as well as in future lives in samsara. The words of the Buddha are embodied in the Tipitaka, the three baskets of knowledge. The Tipitaka is voluminous, so we must take the essence of it. The essence of the Tipitaka is the Thirty-Seven Factors of the Bodhipakkhiya-dhamma (the Requisites of Awakening). The essence of the Bodhipakkhiya-dhamma is the Noble Eightfold Path. The essence of the Noble Eightfold Path is the three sikkhas (trainings), and the essence of the three sikkhas is Eko Dhammo or the One and Only Dhamma.
The three sikkhas are: adhi-sila (Higher morality), adhi-citta (Higher mentality), and adhi-panna (Higher wisdom).
When one is mindful of rupa and nama (mind and matter), there will be no physical and mental violence. This is called adhi-sila (Higher morality).
When adhi-sila develops, the mind becomes concentrated and tranquil. This is called adhi-citta (higher mentality, higher concentration)
When adhi-citta (concentration [samadhi]) develops, one gains insight into the real nature of rupa and nama. In a flash of lightning, nama-rupa undergoes incessant change billions of times. This ever-changing process is beyond the control of any Deva or Brahma. One who knows by insight the process of becoming and cessation achieves adhi-panna (higher wisdom).
The most obvious thing to one and all is the breathing process. The nose is a prominent part of the body. The out-breath and the in-breath are always touching the nostrils.
The nostrils are the sensitive part of the nose which the out-breaths and the in-breaths touch as they come out or go in. In other words, the wind element or element of motion comes into contact with the nostrils, producing a sensation. Both the wind element and the nostrils are rupa, and it is nama that knows the contact or sensation. Ask no one what rupa and nama are. Be mindful of the nostrils. One knows the sensation of breathing in. One knows the sensation of breathing out. Keep on knowing the in-breath and the out-breath and there will be no chance for lobha, dosa, and moha (greed, hatred, and ignorance) to arise. The fires of lobha, dosa, and moha remain extinguished and the result is calm and peace of mind.
One cannot know the sensation before contact is made. One can no longer know the sensation when the contact has disappeared. One must take notice of the actual contact. This is called the immediate present. Be mindful of the present continuously. If you can keep on knowing the present for twenty-four hours at a stretch, the good results will be evident. If you cannot be mindful of what is taking place at every moment continuously, you will fail to notice what happens in a flash of lightning and find yourself on the debit side.
If you are mindful of the contact of the breath on the nostrils, you will realize that there is only rupa and nama. Besides rupa and nama, there is no such thing as I, he, or you; there is no self, no man, no woman. You will know for yourself that the Buddha's Teaching is the truth, only the truth, nothing but the truth. You will not need to ask anyone about it. Awareness of the contact between the wind element and the tip of the nose produces there and then the knowledge that there is no such thing as atta: ego or soul.
At these moments of awareness, one's nana (comprehension or insight) is clear. That is called samma-ditthi: Right Understanding or Right View. There is nothing else besides nama and rupa. This is called nama-rupa-pariccheda-nana, Analytical Knowledge of Mind and Body.
The continuous practise of this contemplation eliminates the notion of atta or self, and produces a clear vision or knowledge. This benefit is the result of momentary contemplation. Do no think it is not much. Do not think that nothing is known, that no benefit accrues during meditation. Such benefits can be gained only during the Buddha-Sasana. While meditating, forget about food and other necessities. Strive with diligence for progress in gaining the insight that will end in the realization of Magga-nana (Knowledge of the Path), Phala-nana (Knowledge of the Fruition State), and Nibbana.
The Path to be followed in this world [1]
1. The Teachings of the Buddha contained in the Tipitaka have but one object: liberation from suffering. Methods vary but the object is the same. It is not necessary to follow all the methods. Choose one of them, and then what is required is to put it into practice with adequate energy and in a steadfast manner.
2. Vijja (knowledge) and carana (conduct) must be developed simultaneously. Two things can be done at the same time.
3. Follow the Teaching of the Buddha as well as that of the teacher. Be respectful. Be humble. Khanti (patience) and metta (loving kindness) must be practised assiduously.
4. Vipassana means to see what really is. Meditators must see things as they really are, otherwise it is not Vipassana.
5. What really is, is not to be sought elsewhere, it is in one's own body. It is ever present there. It is unavoidable. It is nama-rupa (mind-matter).
6. Of all the manifestations of nama and rupa in the body, the in-breath and out-breath are not easily recognizable but they are easy to contemplate.
7. The process of breathing in and breathing out begins with birth and only ends with death. It goes on without any pause or break. It is always there, whether one is working, talking, studying, or sleeping.
8. Although the process of breathing in and breathing out is continuous, it is hardly noticed by unmindful people. As the Burmese saying goes, "Those who are unmindful would not notice a cave. Those who are mindful would notice even the mist." Only those who are mindful will be aware of the breathing process.
9. Here, awareness means that the meditator takes note of the in-breath as it touches the nostrils and of the out-breath as it touches the nostrils. As breathing is continuous, so awareness must be continuous too. Only then can awareness be properly called Vipassana Meditation.
10. There are twenty-four hours in a day. If your awareness can be continuous for twenty-four hours, the beneficial results will be very clear. If possible, the ascetic practice of always sitting (nesajjika-dhutanga) should be performed. What the Buddha teaches is not suffering but the cessation of suffering. In the Buddha's lifetime, those who performed this ascetic practice of always sitting were healthier and lived longer. If you give in to sleepiness and go to sleep, you are likely to sleep forever in the round of rebirths (samsara). If you wish to sleep, go to that place where no sleep is necessary.
11. Being mindful of what really is, or seeing things as they really are, that is the main purpose of the three sikkhas, the Noble Eightfold Path, the thirty-seven Bodhipakkhiyas, in short, of the entire Tipitaka. They are all covered, as it were, in one stroke.
12. Touch or contact is rupa. Knowing or awareness is nama.
13. Appearance and disappearance of vibrating manifestations are the process of becoming and cessation.
14. As meditators notice the swiftly changing process of appearance and disappearance of contact sensations at the nostrils, concentrated insight (Vipassana-samadhi) develops in due course, that is to say, after a considerable length of time. The concentration developed in this way becomes more and more intense until a meditator becomes aware of swiftly sweeping changes all over the body.
15. When these swiftly sweeping changes are seen with insight, the characteristic of anicca becomes most obvious, and accordingly the characteristics of dukkha and anatta are also seen. It is not necessary to utter them by word of mouth. Vipassana meditation means being mindful of what actually happens. Mindfulness develops day by day, and consequently, meditators gain penetrating insight.
16. As meditators develop concentration, their insight develops as well, culminating in the realization of Path Knowledge (Magga-nana) and Fruition State Knowledge (Phala-nana). This realization is as evident and satisfying as quenching your thirst by drinking water. The meditator who has realized the Path and Fruition State has realized it by himself in this present lifetime, not hereafter. Therefore, the result of his practice is "seen by him himself and in his self" (sanditthiko).
17. After the Knowledge of the Path and the Knowledge of the Fruition State is attained, if someone wishes to regain the attainment of the Fruition State (Phala- samapatti), he has to return to the practice of Vipassana and progressive realization. The attainment of the Fruition State (Phala-samapatti) can be compared to one's own dwelling.
18. With firm faith and unflagging energy, be mindful of the contact of the breath with the nostrils without any let-up or break. Do not waver. Do not procrastinate. Do it now, and the sustained practice will yield results forthwith. The result is the end of being tormented by passions and the enjoyment of indescribable bliss. Therefore, the results of the practice are immediately effective (akaliko).
HOW TO FULFIL SILA
Do meritorious deeds such as cleaning a pagoda or watering the Bodhi tree, or by serving your teacher or parents, or even by attending to the needs of your family-all these will go into the credit side of your fulfilment of sila. While doing these things, you can still meditate. If you neglect any of these duties, can you say for certain that you have fulfilled sila? If sila is unfulfilled, can you acquire the happiness you are looking for? If there is no happiness, no peace, you cannot get samadhi. Without samadhi you cannot acquire panna.
Translated by Roger Bischoff
After you have taken the vow of sila (morality), fulfil it. Once you have fulfilled it, all your wishes will be fulfilled. It will bring happiness to you now and also in the future.
There is nothing besides the words of the Buddha that will bring peace and happiness to one in the present existence as well as in future lives in samsara. The words of the Buddha are embodied in the Tipitaka, the three baskets of knowledge. The Tipitaka is voluminous, so we must take the essence of it. The essence of the Tipitaka is the Thirty-Seven Factors of the Bodhipakkhiya-dhamma (the Requisites of Awakening). The essence of the Bodhipakkhiya-dhamma is the Noble Eightfold Path. The essence of the Noble Eightfold Path is the three sikkhas (trainings), and the essence of the three sikkhas is Eko Dhammo or the One and Only Dhamma.
The three sikkhas are: adhi-sila (Higher morality), adhi-citta (Higher mentality), and adhi-panna (Higher wisdom).
When one is mindful of rupa and nama (mind and matter), there will be no physical and mental violence. This is called adhi-sila (Higher morality).
When adhi-sila develops, the mind becomes concentrated and tranquil. This is called adhi-citta (higher mentality, higher concentration)
When adhi-citta (concentration [samadhi]) develops, one gains insight into the real nature of rupa and nama. In a flash of lightning, nama-rupa undergoes incessant change billions of times. This ever-changing process is beyond the control of any Deva or Brahma. One who knows by insight the process of becoming and cessation achieves adhi-panna (higher wisdom).
The most obvious thing to one and all is the breathing process. The nose is a prominent part of the body. The out-breath and the in-breath are always touching the nostrils.
The nostrils are the sensitive part of the nose which the out-breaths and the in-breaths touch as they come out or go in. In other words, the wind element or element of motion comes into contact with the nostrils, producing a sensation. Both the wind element and the nostrils are rupa, and it is nama that knows the contact or sensation. Ask no one what rupa and nama are. Be mindful of the nostrils. One knows the sensation of breathing in. One knows the sensation of breathing out. Keep on knowing the in-breath and the out-breath and there will be no chance for lobha, dosa, and moha (greed, hatred, and ignorance) to arise. The fires of lobha, dosa, and moha remain extinguished and the result is calm and peace of mind.
One cannot know the sensation before contact is made. One can no longer know the sensation when the contact has disappeared. One must take notice of the actual contact. This is called the immediate present. Be mindful of the present continuously. If you can keep on knowing the present for twenty-four hours at a stretch, the good results will be evident. If you cannot be mindful of what is taking place at every moment continuously, you will fail to notice what happens in a flash of lightning and find yourself on the debit side.
If you are mindful of the contact of the breath on the nostrils, you will realize that there is only rupa and nama. Besides rupa and nama, there is no such thing as I, he, or you; there is no self, no man, no woman. You will know for yourself that the Buddha's Teaching is the truth, only the truth, nothing but the truth. You will not need to ask anyone about it. Awareness of the contact between the wind element and the tip of the nose produces there and then the knowledge that there is no such thing as atta: ego or soul.
At these moments of awareness, one's nana (comprehension or insight) is clear. That is called samma-ditthi: Right Understanding or Right View. There is nothing else besides nama and rupa. This is called nama-rupa-pariccheda-nana, Analytical Knowledge of Mind and Body.
The continuous practise of this contemplation eliminates the notion of atta or self, and produces a clear vision or knowledge. This benefit is the result of momentary contemplation. Do no think it is not much. Do not think that nothing is known, that no benefit accrues during meditation. Such benefits can be gained only during the Buddha-Sasana. While meditating, forget about food and other necessities. Strive with diligence for progress in gaining the insight that will end in the realization of Magga-nana (Knowledge of the Path), Phala-nana (Knowledge of the Fruition State), and Nibbana.
The Path to be followed in this world [1]
1. The Teachings of the Buddha contained in the Tipitaka have but one object: liberation from suffering. Methods vary but the object is the same. It is not necessary to follow all the methods. Choose one of them, and then what is required is to put it into practice with adequate energy and in a steadfast manner.
2. Vijja (knowledge) and carana (conduct) must be developed simultaneously. Two things can be done at the same time.
3. Follow the Teaching of the Buddha as well as that of the teacher. Be respectful. Be humble. Khanti (patience) and metta (loving kindness) must be practised assiduously.
4. Vipassana means to see what really is. Meditators must see things as they really are, otherwise it is not Vipassana.
5. What really is, is not to be sought elsewhere, it is in one's own body. It is ever present there. It is unavoidable. It is nama-rupa (mind-matter).
6. Of all the manifestations of nama and rupa in the body, the in-breath and out-breath are not easily recognizable but they are easy to contemplate.
7. The process of breathing in and breathing out begins with birth and only ends with death. It goes on without any pause or break. It is always there, whether one is working, talking, studying, or sleeping.
8. Although the process of breathing in and breathing out is continuous, it is hardly noticed by unmindful people. As the Burmese saying goes, "Those who are unmindful would not notice a cave. Those who are mindful would notice even the mist." Only those who are mindful will be aware of the breathing process.
9. Here, awareness means that the meditator takes note of the in-breath as it touches the nostrils and of the out-breath as it touches the nostrils. As breathing is continuous, so awareness must be continuous too. Only then can awareness be properly called Vipassana Meditation.
10. There are twenty-four hours in a day. If your awareness can be continuous for twenty-four hours, the beneficial results will be very clear. If possible, the ascetic practice of always sitting (nesajjika-dhutanga) should be performed. What the Buddha teaches is not suffering but the cessation of suffering. In the Buddha's lifetime, those who performed this ascetic practice of always sitting were healthier and lived longer. If you give in to sleepiness and go to sleep, you are likely to sleep forever in the round of rebirths (samsara). If you wish to sleep, go to that place where no sleep is necessary.
11. Being mindful of what really is, or seeing things as they really are, that is the main purpose of the three sikkhas, the Noble Eightfold Path, the thirty-seven Bodhipakkhiyas, in short, of the entire Tipitaka. They are all covered, as it were, in one stroke.
12. Touch or contact is rupa. Knowing or awareness is nama.
13. Appearance and disappearance of vibrating manifestations are the process of becoming and cessation.
14. As meditators notice the swiftly changing process of appearance and disappearance of contact sensations at the nostrils, concentrated insight (Vipassana-samadhi) develops in due course, that is to say, after a considerable length of time. The concentration developed in this way becomes more and more intense until a meditator becomes aware of swiftly sweeping changes all over the body.
15. When these swiftly sweeping changes are seen with insight, the characteristic of anicca becomes most obvious, and accordingly the characteristics of dukkha and anatta are also seen. It is not necessary to utter them by word of mouth. Vipassana meditation means being mindful of what actually happens. Mindfulness develops day by day, and consequently, meditators gain penetrating insight.
16. As meditators develop concentration, their insight develops as well, culminating in the realization of Path Knowledge (Magga-nana) and Fruition State Knowledge (Phala-nana). This realization is as evident and satisfying as quenching your thirst by drinking water. The meditator who has realized the Path and Fruition State has realized it by himself in this present lifetime, not hereafter. Therefore, the result of his practice is "seen by him himself and in his self" (sanditthiko).
17. After the Knowledge of the Path and the Knowledge of the Fruition State is attained, if someone wishes to regain the attainment of the Fruition State (Phala- samapatti), he has to return to the practice of Vipassana and progressive realization. The attainment of the Fruition State (Phala-samapatti) can be compared to one's own dwelling.
18. With firm faith and unflagging energy, be mindful of the contact of the breath with the nostrils without any let-up or break. Do not waver. Do not procrastinate. Do it now, and the sustained practice will yield results forthwith. The result is the end of being tormented by passions and the enjoyment of indescribable bliss. Therefore, the results of the practice are immediately effective (akaliko).
HOW TO FULFIL SILA
Do meritorious deeds such as cleaning a pagoda or watering the Bodhi tree, or by serving your teacher or parents, or even by attending to the needs of your family-all these will go into the credit side of your fulfilment of sila. While doing these things, you can still meditate. If you neglect any of these duties, can you say for certain that you have fulfilled sila? If sila is unfulfilled, can you acquire the happiness you are looking for? If there is no happiness, no peace, you cannot get samadhi. Without samadhi you cannot acquire panna.
