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Buddhadharma : Spri 2007
spring 2007| 46 |buddhadharma Initial Doubt some people who have never meditated may have some doubt, and no wonder! For only seeing is believing, and their scepticism is due to their lack of experience. I myself was a sceptic at one time. I did not then like the satipatthana method as it makes no mention of nama (mind), rupa (body), anicca (impermanence), anatta (no-self), and so forth. but the sayadaw who taught the method was a learned monk, and so I decided to give it a trial. at first I made little progress because I still had a lingering doubt about the method, which in my view had nothing to do with ultimate reality. It was only later on when I had followed the method seriously that its significance dawned on me. I realized then that it is the best method of meditation since it calls for attentiveness to everything that is to be known, leaving no room for absent-mindedness. so the buddha describes the satipatthana method as the only way. — Discourse on The Dwellings of the Noble Ones (Ariyavasa Sutta) Instructions to the Meditator to develop mindfulness and gain insight-knowledge, the following points must be borne in mind: recognize correctly all physical behaviour as it arises. recognize correctly all mental behaviour as it arises. recognize every feeling, pleasant, unpleasant, or indifferent, as it arises. Know, with an analytical mind, every mental object as it arises. — Discourse on To Nibbana via the Noble Eightfold Path A Flash of Lightning Watch a flash of lightning. If you watch it at the moment lightning strikes, you will see it for yourself. If you are imagining in your mind how lightning strikes before or after the event, you may not be regarded as having seen the flash of lightning. so try to know things for yourself by actual observation of things as they happen. — Discourse on To Nibbana via the Noble Eightfold Path Becoming and Dissolution a bubble bursts soon after it has been formed. a mirage conjures up an image of reality that disappears on close examination. there is absolutely no substance in either of them. this is common knowledge. as we know their true nature, so also must we know the true nature of phenomena. When a meditator acquires knowledge of concentration through the observance of the dissolution of the aggregates (khandha), he will discover that the known object and the knowing mind are all in a state of flux, now appearing, now vanishing. they are transitory. there is no essence or substance in them worthy to be named “mine.” they signify only the processes of becoming and dissolution. — Discourse on The Burden (Bhara Sutta) now appearing, now Vanishing Selected teachings by Mahasi Sayadaw CourTeSyofTHearTiSTandHaineSGallery,SanfranCiSCo