The Essentials of Buddha-Dhamma in Meditative Practice

by Thray Sithu Sayagyi U Ba Khin

Several years before he died, Sayagyi composed the following discourse in English particularly for his Western students. He read it to students on a number of occasions. After his death, the discourse was transcribed from an audio recording, and published under the above title.

Anicca, dukkha and anatt±—impermanence,
suffering and egolessness—are the three essential characteristics of things in the teaching of the Buddha. If you know anicca correctly, you know dukkha as its corollary and anatt± as ultimate truth. It takes time to understand the three together.

Impermanence (anicca) is, of course, the essential fact which must be first experienced and understood by practice. Mere book-knowledge of the Buddha-Dhamma will not be enough for the correct understanding of anicca because the experiential aspect will be missing. It is only through experiential understanding of the nature of anicca as an ever-changing process within yourself that you can understand anicca in the way the Buddha would like you to understand it. As in the days of the Buddha, so too now, this understanding of anicca can be developed by persons who have no book-knowledge whatsoever of Buddhism.

To understand impermanence (anicca), one must follow strictly and diligently the Eightfold Noble Path, which is divided into the three groups of s²la, sam±dhi and paññ±—morality, concentration and wisdom. S²la or virtuous living is the basis for sam±dhi (control of the mind, leading to one-pointedness). It is only when sam±dhi is good that one can develop paññ±. Therefore, s²la and sam±dhi are the prerequisites for paññ±. By paññ± is meant the understanding of anicca, dukkha and anatt± through the practice of Vipassana, i.e., insight meditation.

Whether a Buddha has arisen or not, the practice of s²la and sam±dhi may be present in the human world. They are, in fact, the common denominators of all religious faiths. They are not, however, sufficient means for the goal of Buddhism—the complete end of suffering. In his search for the end of suffering, Prince Siddh±rtha, the future Buddha, found this out and worked his way through to find the path which would lead to the end of suffering. After solid work for six years, he found the way out, became completely enlightened, and then taught men and gods to follow the path which would lead them to the end of suffering.

In this connection, we should understand that each action—whether by deed, word or thought—leaves behind an active force called saªkh±ra (or kamma in popular terminology), which goes to the credit or debit account of the individual, according to whether the action is good or bad. There is, therefore, an accumulation of saªkh±ras (or kamma) with everyone, which functions as the supply-source of energy to sustain life, which is inevitably followed by suffering and death. It is by the development of the power inherent in the understanding of anicca, dukkha and anatt± that one is able to rid oneself of the saªkh±ras accumulated in one’s own personal account. This process begins with the correct understanding of anicca while further accumulations of fresh actions and the reduction of the supply of energy to sustain life are taking place simultaneously, from moment to moment and from day to day. It is, therefore, a matter of a whole lifetime or more to get rid of all one’s saªkh±ras. He who has rid himself of all saªkh±ras comes to the end of suffering, for then no saªkh±ra remains to give the necessary energy to sustain him in any form of life. On the termination of their lives the perfected saints, i.e. the Buddhas and the arahants, pass into parinibb±na, reaching the end of suffering. For us today who take to Vipassana meditation it would suffice if we can understand anicca well enough to reach the first stage of an ariya (a noble person), that is, a sot±panna or stream-enterer, who will not take more than seven lives to come to the end of suffering.

The fact of anicca, which opens the door to the understanding of dukkha and anatt± and eventually to the end of suffering, can be encountered in its full significance only through the teaching of a Buddha for as long as that teaching relating to the Eightfold Noble Path and the thirty-seven factors of enlightenment (bodhipakkhiya dhamm±) remains intact and available to the aspirant.

For progress in Vipassana meditation, a student must keep knowing anicca as continuously as possible. The Buddha’s advice to monks is that they should try to maintain the awareness of anicca, dukkha or anatt± in all postures, whether sitting, standing, walking or lying down. Continuous awareness of anicca, and so of dukkha and anatt±, is the secret of success. The last words of the Buddha just before he breathed his last and passed away into mah±parinibb±na were: “Decay (or anicca) is inherent in all component things. Work out your own salvation with diligence.” This is in fact the essence of all his teachings during the forty-five years of his ministry. If you will keep up the awareness of the anicca that is inherent in all component things, you are sure to reach the goal in the course of time.

As you develop in the understanding of anicca, your insight into “what is true of nature” will become greater and greater, so that eventually you will have no doubt whatsoever of the three characteristics of anicca, dukkha and anatt±. It is then only that you will be in a position to go ahead for the goal in view. Now that you know anicca as the first essential factor, you should try to understand what anicca is with real clarity, as extensively as possible, so as not to get confused in the course of practice or discussion.

The real meaning of anicca is that impermanence or decay is the inherent nature of everything that exists in the universe—whether animate or inanimate. The Buddha taught his disciples that everything that exists at the material level is composed of kal±pas. Kal±pas are material units very much smaller than atoms, which die out almost immediately after they come into being. Each kal±pa is a mass formed of the eight basic constituents of matter: the solid, liquid, calorific and oscillatory, together with colour, smell, taste, and nutriment. The first four are called primary qualities, and are predominant in a kal±pa. The other four are subsidiaries dependent upon and springing from the former. A kal±pa is the minutest particle in the physical plane—still beyond the range of science today. It is only when the eight basic material constituents unite together that the kal±pa is formed. In other words, the momentary collocation of these eight basic elements of behaviour, which makes a mass just for that moment, is known in Buddhism as a kal±pa. The life-span of a kal±pa is termed a “moment,” and a trillion such moments are said to elapse during the wink of a man’s eye. These kal±pas are all in a state of perpetual change or flux. To a developed student in Vipassana meditation they can be felt as a stream of energy.

The human body is not, as it may appear, a solid stable entity, but a continuum of matter (r³pa) coexisting with mentality (n±ma). To know that our body is tiny kal±pas all in a state of change is to know the true nature of change or decay. This change or decay (anicca) occasioned by the continual breakdown and replacement of kal±pas, all in a state of combustion, must necessarily be identified as dukkha, the truth of suffering. It is only when you experience impermanence (anicca) as suffering (dukkha) that you come to the realization of the truth of suffering, the first of the Four Noble Truths basic to the doctrine of the Buddha.

Why? Because when you realize the subtle nature of dukkha from which you cannot escape for a moment, you become truly afraid of, disgusted with, and disinclined towards your very existence as mentality-materiality (n±ma-r³pa), and look for a way of escape to a state beyond dukkha, and so to nibb±na, the end of suffering. What that end of suffering is like, you will be able to taste, even as a human being, when you reach the level of a sot±panna, a stream-enterer, and develop well enough by practice to attain the unconditioned state of nibb±na, the peace within. But even in terms of everyday, ordinary life, no sooner than you are able to keep up the awareness of anicca in practice will you know for yourself that a change is taking place in you for the better, both physically and mentally.

Before entering upon the practice of Vipassana meditation (that is, after sam±dhi has been developed to a proper level), a student should acquaint himself with the theoretical knowledge of material and mental properties, i.e., of r³pa and n±ma. For in Vipassana meditation one contemplates not only the changing nature of matter, but also the changing nature of mentality, of the thought-elements of attention directed towards the process of change going on within matter. At times the attention will be focused on the impermanence of the material side of existence, i.e., upon anicca in regard to r³pa; and at other times on the impermanence of the thought-elements or mental side, i.e., upon anicca in regard to n±ma. When one is contemplating the impermanence of matter, one realizes also that the thought-elements simultaneous with that awareness are also in a state of transition or change. In this case one will be knowing anicca in regard to both r³pa and n±ma together.

All I have said so far relates to the understanding of anicca through bodily feeling of the process of change of r³pa (or matter) and also of thought-elements depending upon such changing processes. You should know that anicca can also be understood through other types of feeling as well. Anicca can be contemplated through feeling:

1. by contact of visible form with the sense organ of the eye;

2. by contact of sound with the sense organ of the ear;

3. by contact of smell with the sense organ of the nose;

4. by contact of taste with the sense organ of the tongue;

5. by contact of touch with the sense organ of the body;

6. and by contact of mental objects with the sense organ of the mind.

One can thus develop the understanding of anicca through any of the six sense organs. In practice, however, we have found that of all types of feeling, the feeling by contact of touch with the component parts of the body in a process of change, covers the widest area for introspective meditation. Not only that, the feeling by contact of touch (by way of friction, radiation and vibration of the kal±pas within) with the component parts of the body is more evident than other types of feeling. Therefore a beginner in Vipassana meditation can come to the understanding of anicca more easily through bodily feeling of the change of r³pa, or matter. This is the main reason why we have chosen bodily feeling as a medium for quick understanding of anicca. It is open to anyone to try other means, but my suggestion is that one should be well-established in the understanding of anicca through bodily feeling before any attempt is made through other types of feeling.

There are ten levels of knowledge in Vipassana, namely:

1. sammasana: theoretical appreciation of anicca, dukkha and anatt± by close observation and analysis.

2. udayabbaya: knowledge of the arising and dissolution of r³pa and n±ma by direct observation.

3. bhaªga: knowledge of the rapidly changing nature of r³pa and n±ma as a swift current or stream of energy; in particular, clear awareness of the phase of dissolution.

4. bhaya: knowledge that this very existence is dreadful.

5. ±d²nava: knowledge that this very existence is full of evils.

6. nibbid±: knowledge that this very existence is disgusting.

7. muñcitakamyat±: knowledge of the urgent need and wish to escape from this very existence.

8. paµisaªkh±: knowledge that the time has come to work for full realization of deliverance with anicca as the base.

9. saªkh±rupekkh±: knowledge that the stage is now set to get detached from all conditioned phenomena (saªkh±ra) and to break away from egocentricity.

10. anuloma: knowledge that would accelerate the attempt to reach the goal.

These are the levels of attainment which one goes through during the course of Vipassana meditation. In the case of those who reach the goal in a short time, they can be known only in retrospect. Along with one’s progress in understanding anicca, one may reach these levels of attainment—subject, however, to adjustments or help at certain levels by a competent teacher. One should avoid looking forward to such attainments in anticipation, as this will distract from the continuity of awareness of anicca which alone can and will give the desired reward.

Let me now deal with Vipassana meditation from the point of view of a householder in everyday life and explain the benefit one can derive from it—here and now—in this very lifetime.

The initial object of Vipassana meditation is to activate the experience of anicca in oneself and eventually to reach a state of inner and outer calmness and balance. This is achieved when one becomes engrossed in the feeling of anicca within. The world is now facing serious problems which threaten all mankind. It is just the right time for everyone to take to Vipassana meditation and learn how to find a deep pool of quiet in the midst of all that is happening today. Anicca is inside of everybody. It is within reach of everybody. Just a look into oneself and there it is—anicca to be experienced. When one can feel anicca, when one can experience anicca, and when one can become engrossed in anicca, one can and will cut oneself off from the world of ideation outside. Anicca is, for the householder, the gem of life which he will treasure to create a reservoir of calm and balanced energy for his own wellbeing and for the welfare of the society.

The experience of anicca, when properly developed, strikes at the root of one’s physical and mental ills and removes gradually whatever is bad in him, i.e., the causes of such physical and mental ills. This experience is not reserved for men who have renounced the world for the homeless life. It is for the householder as well. In spite of drawbacks which make a householder restless in these days, a competent teacher or guide can help a student to get the experience of anicca activated in a comparatively short time. Once he has got it activated, all that is necessary for is him to try to preserve it; but he must make it a point, as soon as time or opportunity presents itself for further progress, to work for the stage of bhaªgañ±ºa (knowledge of bhaªga).

However, there is likely to be some difficulty for one who has not reached the stage of bhaªga. It will be just like a tug-of-war for him between anicca within, and physical and mental activities outside. So it would be wise for him to follow the motto of “Work while you work, play while you play.” There is no need for him to be activating the experience of anicca all the time. It should suffice if this could be confined to a regular period, or periods, set apart in the day or night for the purpose. During this time, at least, an attempt must be made to keep the attention focused inside the body, with awareness devoted exclusively to anicca. That is to say, his awareness of anicca should go on from moment to moment so continuously as not to allow for the interpolation of any discursive or distracting thoughts, which are definitely detrimental to progress. In case this is not possible, he will have to go back to respiration-mindfulness, because sam±dhi is the key to the contemplation of anicca. To get good sam±dhi, s²la (morality) has to be perfect, since sam±dhi is built upon s²la. For a good experience of anicca, sam±dhi must be good. If sam±dhi is excellent, awareness of anicca will also become excellent.

There is no special technique for activating the experience of anicca other than the use of the mind adjusted to a perfect state of balance and attention projected upon the object of meditation. In Vipassana the object of meditation is anicca, and therefore in the case of those used to focusing their attention on bodily feelings, they can feel anicca directly. In experiencing anicca in relation to the body, it should first be in the area where one can easily get his attention engrossed, changing the area of attention from place to place, from head to feet and from feet to head, at times probing into the interior. At this stage it must clearly be understood that no attention is to be paid to the anatomy of the body, but to the formations of matter—the kal±pas—and the nature of their constant change.

If these instructions are observed, there will surely be progress, but the progress depends also on p±ram² (i.e., one’s disposition for certain spiritual qualities) and devotion of the individual to the work of meditation. If he attains high levels of knowledge, his power to understand the three characteristics of anicca, dukkha and anatt± will increase and he will accordingly come nearer and nearer to the goal of the ariya or noble saint—which every householder should keep in view.

This is the age of science. Man of today has no utopia. He will not accept anything unless the results are good, concrete, vivid, personal, and here-and-now.

When the Buddha was alive, he said to the people of K±¼±ma:

“Now look, you K±¼±mas. Be not misled by report or tradition or hearsay. Be not misled by proficiency in the scriptural collections, or by reasoning or logic, or reflection on and approval of some theory, or because some view conforms with one’s inclinations, or out of respect for the prestige of a teacher. But when you know for yourselves: these things are unwholesome, these things are blameworthy, these things are censured by the wise; these things, when practised and observed, conduce to loss and sorrow—then do ye reject them. But if at any time you know for yourselves: these things are wholesome, these things are blameless, these things are praised by the intelligent; these things, when practised and observed, conduce to welfare and happiness—then, K±l±mas, do ye, having practised them, abide.”

The time clock of Vipassana has now struck—that is, for the revival of Buddha-Dhamma Vipassana in practice. We have no doubt whatsoever that definite results would accrue to those who would with an open mind sincerely undergo a course of training under a competent teacher—I mean results which will be accepted as good, concrete, vivid, personal, here-and-now—results which will keep them in good stead and in a state of well-being and happiness for the rest of their lives.

May all beings be happy and may peace prevail in the world.

The word “Buddha” means a person who is fully enlightened. “Dhamma” means nature. Hence, “Buddha-Dhamma” means the nature of an enlightened person. All persons—whoever they may be, if they are really and fully enlightened—must have the same nature: that is, total freedom from craving, aversion, delusion. When we practise Buddha-Dhamma, we are not getting involved in a particular sect. Rather we are actually working to develop in ourselves the nature of a Buddha—to attain freedom from craving, aversion, delusion. And the means by which we develop this nature is the practise of s²la, sam±dhi, paññ±, which is universally acceptable to all.

—S.N. Goenka