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important to practise walking meditation. It contributes a lot to
his sitting meditation, and as much to his general noting.
One-Step Noting
When the yogi is moving his left foot, he notes  walking .
When he is moving his right foot, he notes  walking . The
shape and form of the foot must not be in the mind of the
noting yogi. Shapes and forms are paññatti (conventional
truths) only. When striving to find the paramattha (absolute
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truth), the yogi must confine his awareness to the sense of
movement only.
Two-Steps Noting
When the yogi is lifting his foot to move, he notes  lifting .
The manner of movement of his foot upwards is to be noted.
When the yogi puts his foot down, he notes  putting down .
The manner of downward movement is the only interest of
meditation to the yogi.
Three-Steps Noting
When the yogi lifts his foot up, the manner of upward
movement must be noted. When the foot moves forward, he
notes the forward motion. Then he notes the gradual
downward press of his foot to the ground.
In Vipassan

Meditation, conventional names and forms are
not the interest of noting. The yogi should try to see the
manner of movement in terms of the four constituent elements
(dh

tu) in all matter, namely:
1. Pathavi-dh

tu (element of extension or earth elements)
2.

po-dh

tu (element of cohesion or water element)
3. Tejo-dh

tu (element of kinetic energy or fire element)
4. V

yo-dh

tu (element of support of motion, or wind
element)
When he lifts his right foot, he would notice that it becomes
lighter and lighter as it goes up. That is the indication of the
presence of the element of fire and the element of wind. When
he puts his foot down to the ground, he would notice that it
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becomes heavier and heavier. That is the indication of the
presence of the element of earth and the element of fluidity.
Knowing the four constituent elements is a significant step for
the yogi. Only then can he comprehend paramattha sacca. The
essence of Vipassan

Meditation is the ability of the yogi to be
aware of all phenomena (1) as it is, and (2) when it happens.
Six-Steps Noting
The yogi notes the beginning of the lifting of his foot (heels).
Next he notes the end of the lifting of his foot. Third  he
notes the beginning of the forward movement of his foot.
Fourth  he notes the end of the forward movement of his foot.
Fifth  he notes the beginning of the downward movement of
his foot. Lastly, he notes the end of the downward movement
of his foot.
If the yogi makes full use of his walking meditation time, in
addition to his sitting meditation time, within the forty-five
days of his retreat, he is bound to reach the second Vipassan


Ñ

na (Pacccayapariggaha Ñ

na). He will find that, because
he desires to lift his foot, his foot starts to lift. Because he
desires to move forward, the foot actually moves forward.
Because he desires to put his foot down, the foot comes down.
The desire (n

ma) arises first to cause the physical behaviour
(rk
pa) to happen.
An alternative six-steps noting is as follows:
The yogi notes the starting of the lifting of his foot. Then he
notes that he lifts his foot. Third  he notes that his foot is
moving forward. Fourth  he notes that his foot is going down.
Fifth  he notes that the foot is touching the ground. Sixth 
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He notices the whole of his weight on that foot, so as to start
lifting the other foot. This approach is good for young people
who have a lot of wandering thoughts.
If the yogi really can work as suggested, adhering to all the
notings in walking meditation, he is sure to find the Path and
the Fruition very quickly.
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Cut the chain of Paticcasamupp

da (the Wheel
of Life) by practising Vipassan

Meditation
All Buddhists understand that to be able to reach Nibb

na 
where all dukkha are destroyed  the Wheel of Life, which is
the root cause of the endless round of rebirth in the sea of
samsara, must be broken. Therefore, Buddhists seek to find the
dhamma that can cut the Wheel of Life. In fact, Vipassan


Meditation is the powerful dhamma in cutting the Wheel of
Life.
Among the twelve factors pertaining to the causality of the
round of rebirth, avijja (ignorance) and tanh

(craving) are the
two mulabhuta (most fundamental) dhammas that are the two
main causes of Paticcasamupp

da. The cessation of these two
causes will lead to the complete termination of the Wheel of
Life, and the realization of the Nibb

na.
Therefore, anyone who wishes to cut off avijja and tanh

must
practise Vipassan

Meditation. Along the path of progress of
Vipassan

Meditation, when the yogi reaches Udayabbaya
Ñ

na and Bhanga Ñ

na, the yogi will realize by experience
that it is possible to extinguish avijja and tanh

.
How the chain of paticcasmuppada is started by avijja
Avijja (ignorance) is the non-knowledge of the Supreme
Enlightenment. In other words, not knowing the Four Noble
Truths is avijja. Moha (delusion) and aññ

na (non-knowledge)
are synonyms of avijja. It is also not-knowing the Law of
Dependent Origination (Paticcasamupp

da). Owing to this
ignorance, the uninstructed worldling entertains wrong views.
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Illusion dominates the unmindful person, and makes him blind
to the afflicting nature of all sense-objects.
Vipassan

contemplation means watching and ceaseless
contemplation of all psycho-physical phenomena that
comprise both the sense-objects and the corresponding
consciousness. The Vipassan

practice leads to the full
awareness of their nature. As concentration develops; the yogi
 upon seeing, upon hearing, upon smelling, upon eating,
upon touching, upon reflecting, realises the arising and then
the instant vanishing of them. He finds out that every psycho-
physical phenomenon does not remain permanent, but passes
away the instant after it arises. However, when he is
unmindful, he fails to see that. And he thinks wrongly that  it
is permanent ,  it is pleasurable ,  it is satisfactory . He seeks
the pleasant object-objects. Avijja leads him to effort and
activity (sankh

ra and kamma). Because of avijja, there arises
sankh

ra, kamma, and hence the inevitable results of the round
of rebirths.
How to cut the Wheel of Life started by avijja
When the yogi who practises Vipassan

Meditation reaches
Bhanga ñ

na, upon every event of hearing, seeing, smelling,
eating, touching, reflecting, the watching consciousness
promptly notes every psycho-physical phenomenon. Upon
noting, the yogi finds the instantaneous passing-away of both
the sense-objects and the consciousness. The yogi realises the
impermanent nature of all things (anicca), the suffering
(dukkha), and the uncontrollable nature of things (anatta).
Because he understands the truth now, The un-truth (avijja) is
extinguished. Sankh

ra etc. are also cut off. By Vipassan


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Meditation the root cause avijja is terminated and the Cycle of
Paticcasamupp

da is no more. [ Pobierz całość w formacie PDF ]