INTERVIEW VEN. CHANMYAY SAYADAW

INTERVIEW VEN. CHANMYAY SAYADAW

About This Book The Venerable Chanmyay Sayadaw is the abbot of Chanmyay Yeikatha Meditation Centre, Yangon, Myanmar. He is a wellknown mediation master who has taught innumerable vipassana meditation retreats in over thirty countries throughout the world. Since 1995 he has taught in Singapore every year. Accordingly, he conducted a retreat at a Thai Buddhist monastery, Singapore in February this year, 2009. Many interested devotees of Singapore, especially Myanmar devotees, attended the course and practiced meditation intensively. Jeffery Po from For you magazine in Singapore respectfully requested the Ven. Sayadaw to permit him an interview. The Sayadaw gave him permission. So Jeffry has a good opportunity to learn the teaching of this eminent mediation teacher.

Interview with Ven. Chanmyay Sayadaw By Jeffrey Po Q. Welcome, Sayadaw. Can you explain the meditation technique that your organization is teaching? A. We teach meditation according to Maha Satipatthana Sutta, The Discourse of the Four Foundations of Mindfulness taught by the Lord Buddha. This technique has been taught by the late Most Ven. Mahasi Sayadaw in accordance with the Sutta. Maha Satipatthana Sutta is actually a complete set of instructions for Mindfulness Meditation, also known as Vipassana Meditation. Q. Please elaborate further A. The Mindfulness Meditation means that you are to be mindful of whatever arises in your body and mind as it really occurs. For example, if you feel hot in your body, you should be mindful of the heat, labeling it as "heat, heat, heat" or "hot, hot, hot". When the heat has disappeared you have to observe the primary object or any other mental or physical phenomenon which is predominantly arising at the moment The principle of the technique is that any activity of body and mind must be observed as it really occurs. The meditator must not choose the object which he wishes to observe. Whatever naturally arises in body and mind must be observed as it is. So this technique is known as 'Choiceless Method'. The purpose is to realize the true nature of nama and rupa which are body-mind phenomena. In this technique a meditator must have a primary object to note if there is no other mental state or physical process to observe. The primary object here is the rising and falling movement of the abdomen. These dual processes of movement can be observed so long as a person is alive and also these movements are specific characteristics of vayo-dhatu, the air element, which is paramattha 'absolute reality'. If a meditator observing the rising and falling movements finds the other mental state or physical process arising, he must observe it as it really occurs. After it has disappeared, the noting mind must go back to the primary object, the rise and fall of the abdomen and observe it. Q. What about thoughts that arise in the mind of the meditator? A. In the same way, whatever arises in your mind must be observed and noted. For example, when you have a thought arising you must be aware of the thought and note it as "thinking, thinking" or "thought, thought" until it has disappeared. When you have anger then the anger must be noted labeling as "anger, anger". In this way any mental or emotional state must be noted as it really is.

When you observe any object of body-mind process you have to label or make a mental note of it. These labeling and mental notes such as rising, falling, thinking, anger, are neither vipassana nor meditation but just pannatti, the concept, not pramattha (absolute reality). In vipassana meditation it is called tajjapannatti which means the terms that are suitable for the object, pramattha (absolute reality). But they help the noting minds to focus on the object attentively and precisely. That is why they are used whenever we observe any object either mental or physical phenomenon. When your meditative experience is in advanced stage such as the Insight-Knowledge of Equanimity, mental notes are not needed and dropped because mindfulness, concentration and insight in this stage are naturally strong and sharp enough by themselves. In this way your practice keeps going on without a break. When your mindfulness and concentration become better you realize that the object is one process and the subject is another process. For example when you note rising and falling movements of abdomen, you realize that the rising movement is one process and the mind that notes it is another process. The falling process is one process and the mind that notes it is another process. In this way you realize the two separate processes of nama and rupa. Then you distinguish between physical and mental phenomenon. This is nama-rupa-pariccheda-nyana, the insight knowledge that discerns mental and physical phenomena. So you remove the wrong view of a person, a being, a soul, a self or an atta (sakkaya-ditthi and atta-ditthi). Then you attain Purification of View (Ditthivisuddhi) Q. The Satipatthana Sutta mentions four stages of meditation. Does the meditator need to graduate from one stage to another? A. No, The Satipatthana Sutta does not mention the four stages of meditation but it mentions the four foundations of mindfulness. We can say the four kinds of mindfulness. They are the mindfulness of body, feeling, consciousness and Dhamma. The Omniscient Buddha never taught meditators to graduate from one stage to another. As I have already explained whatever arises-body, feeling, consciousness or Dhamma - must be mindful of as it really occurs. Q. But what happens if the meditator experiences two sensations such as the feeling of pain and at the same time, thinking of his food at home? A. In this case, the predominant object must be observed and noted first. If, for example, pain is predominant, then the meditator must focus his mind on the pain and notice it and let go of the thought about the food. In this way you should note more predominant object first if you have two or more objects to note. Q. What is your system of meditation? A. My system is the same as that of the most Venerable Mahasi Sayadaw. There is no difference. However, I usually start with three days of Metta- meditation before going into Vipassana because Metta- meditation enables a meditator to have calm,

clear mind and feel peaceful to a certain extent, which is a good foundation for Vipassana. Q. How long is your meditation program in terms of number of days? A. It depends on meditators. Most of foreign meditators who come to our meditation centre in Myanmar, practice for three or six months and even one year or more. Generally an intensive meditator needs at least two months to have a remarkable benefit out of meditation. Q. In your experience, has any meditator developed some sort of mental or personality disorientation after practicing Vipassana Meditation? A. No, no one has developed mental disorientation or mental derangement because what we are practicing is Vipassana meditation. You know there are two types of Buddhist meditation; one is Samatha and the other is Vipassana. The objective of Samatha is to attain deep concentration such as Jhana. In Samatha meditation wondering thoughts are not noted. They are brought back and focussed on the primary object in order to be deeply concentrated on a single object while the objective of Vipassana meditation is to realize the true nature of mental and physical phenomena (nama and rupa). So the Vipassana meditator notes wondering thoughts and realizes them in their true nature. Therefore, he has no mental disorientation or mental derangement at all, far from personal disorientation after practicing Vipassana meditation. Q. In Vipassana Meditation, the yogi is supposed to use the three characteristics of existence (the tilakkhana) i.e. anicca (impermanence), dukkha (unsatisfactoriness) and anatta (insubstantially) as objects. Don't you think that those topics can frighten the yogi? A. No, a vipassana yogi never use the three characteristic of the existence as the objects of meditation. Anicca, dukkha and annatta are to be experienced by a yogi. The object of vipassana meditation is nama and rupa (mental and physical phenomena). A vipassana yogi observes and notices any mental state or physical process that arises at the moment. When he has deep concentration, he experiences the arising and passing away of mentality and physicality. So he experiences the impermanence, unsatisfactoriness and insubstantiality of bodily and mental phenomina. This is called Sammasana Nyana (the Insight Knowledge of Clear Comprehension). Then, the yogi is very much pleased with his experience of the three characteristics because his experience of Dhamma accords with the teaching of the Omniscient Buddha. Thank you, Sayadaw

The Four Noble Truth A Lecture in Cambridge, Massachusetts USA

PREAMBLE Late Sunday afternoon July 11, 2004 in Cambridge, Massachusetts, U.S.A. was immersed in balmy summer weather. It was on this fine New England evening that the Venerable Chanmyay Sayadaw from Burma (Myanmar) delivered his Dhamma Talk on the Four Noble Truths. In spite of outside temptation, the Meditation Hall at Cambridge Insight Meditation Centre (CIMC) was full to capacity. The audience was treated to an insightful and eloquent discourse on the Buddha's first sermon. The Dhammacakkappavattana Sutta, in which the Buddha expounds the Four Noble Truths, is perhaps one of the most elegant treatises on the human condition ever put forward. Within its clear and simple structure four irrefutable Truths are posited. It contains a concise statement of the quandary faced by humanity and all sentient beings for that matter. The reason for this condition are outlined unambiguously. The solution or path throught life's turmoil is clearly laid out. And finally, the sublime result and benefits of following this path are explained simply and understandably. Few, if any, expositions on the subject of human frailty could withstand the close, rational, intuitive and experiential scrutiny over time as this Sutta has. Chanmyay Sayadaw combines a Doctoral level grasp of Buddhist scriptures with an unmistakeable experiential understanding of that which he teaches. He has a gift of making the teachings of the Buddha easy to understand, useful and vibrantly alive. This rare talent was in full bloom throughout his talk. Sayadaw discusses the practicability offered by the Buddha in his first and foundational sermon to those seeking liberation. One of the fine nuances of this Sutta is the dual nature of its message. It can be read both as an ethical blueprint for a respectful and honorable life as well as a clear road map to those meditators seeking the freedom of Nibbana. The former must ultimately serve as foundation for the latter to occur. In consideration of the roomful of practitioners, Sayadaw tailored his talk to elucidate on why the Buddha delivered the Sutta in the first place. That is, as guidance of the meditative path leading to the supermundane yet attainable wisdom of the Third Noble Truth (Nirodha Sacca) Sayadaw explains how in sequence the Noble Truths must be realized, abandoned, experienced or developed in the context of Vipassana meditation practice. It becomes apparent throughout the discussion that Sayadaw is not talking about some pie in the sky faith based transformation. Clearly he is revealing a practical, methodical, stepwise progression fo ever deepening wisdom and insight leading to liberation. This is probably the most appealing and heartening aspect of the Buddha s teaching. Freedomand relief from the incessant burdens of life is a real possibility. These are the very burdens that we all, at some stage in our existence unfortunately come to believe are inescapable.

Sayadaw s words cannot help but inspire any listener or reader regardless of his or her level of understanding or practice. There is a real Path. With diligent effort; it will yield ever-increasing benefits almost immediately. May all of you enjoy the sublime benefits and fruit of the teaching of the Buddha in this very Sasana. The Venerable Ashin Vamsarakkhita (Student and Disciple)

The Four Noble Truth Namo Tassa Bhagavato Arahato Sammasambuddhassa We are very glad to meet all of you who take interest in Vipassana Meditation. This meditation is based on the Four Noble Truth, which the Buddha teaches us in his first sermon, Dhammacakkapavattana Sutta The Discourse of the wheel of the Dhamma. All the teachings of the Buddha are based on the Four Noble Truth. So this Insight meditation, Vipassana meditation- or mindfulness meditation has its basis in the Four Noble Truths. The Four Noble Truths, as you know, are Dukkhasacca, The Truth of Suffering; Samudayasacca, The Truth of the cause of Suffering; Nirodhasacca, the Truth of the Cessation of Suffering and Maggasacca, The Truth of the way leading to the Cessation of Suffering. I believe you have a Good Knowledge of these Four Noble Truths. In His first discourse, the Buddha Mentions Dukkhasacca, the Truth of Suffering, as parinneya, the truth that must be thoroughly realized. Samudayasacca, the Truth of Cause of Suffering, as pahatabba, the truth that must be completely abandoned. Nirodhasacca, the truth of the Cessation of Suffering as sacchikatabba, the truth that must be experienced. Maggasacca, the Truth of the way leading to the Cessation of Suffering, as bhavetabba, the truth that must be fully developed. The Truth of Suffering refers to mental and physical phenomena, Nama and Rupa in pali. The Truth of the Cause of Suffering refers to attachment, or tanha in pali. The Truth of the Cessation of Suffering refers to Nibbana. The Truth of the Way Leading to the Cessation of Suffering refers to the Nobel Eightfold Path. Dukkhasacca Dukkhasacca is nama and rupa, mental and physical phenomena. Both nama (mentality) and rupa (physicality or materiality) arise dependent on their conditions are are, therefore, called conditioned things (Sankhata). For example, take the consciousness of seeing. When you see a visible thing, consciousness of seeing arises. It arises dependent on four conditions: eye, visible thing, light and attention (manasikara). These four conditions cause the consciousness of seeing to arise. All of these four conditions must be present for a conciousness of seeing to arise. Although you have an eye, there will not arise the concisiousness of seeing if your eye is not in contact with a visible thing. If there is no light, you can t see any

visible thing. Though your eye contacts a visible thing you can t see it if you do not pay attention to it. In this way the consciousness of seeing arise if only all these four conditions are complete. Because the consciousness of seeing arise dependent on these four conditions; it is, therefore, known as conditioned thing, sankhata. Anything that is conditioned is called sankhata. Any sankhata is subject to passing away because it arises dependent on conditions. The arising is the cause of passing away. Whatever arises is subject to passing away; so it s impermanent (anicca). Because the consciousness of seeing has four conditions, it s known as conditioned, Sankhata in pali. Anything conditioned is called sankhata. All consciousnesses are conditioned, so are all other mental and physical phenomena; So are they called sankhata. In our example, the consciousness of seeing arises dependent on the eye, visible thing, light and attention. It arises and then it passes away. Why does it pass away? Because it arises. All conditioned things sankhata or sankharra have the nature of arising and passing away and so have the characteristic of impermanence (Anicca). The Lord Buddha said What is impermanent is suffering, unsatisfactoriness (dukkha). What is suffering is nonself (anatta). All mental and physical phenomena are conditioned, sankhata or sankharra. They arise and pass away, so they are impermanent (anicca), unsatisfactoriness (dukkha) and nonself (anatta). Because they are always oppressed by constant arising and passing away, so nama and rupa, mental and physical phenomena, are dukkhasacca, the truth of suffering. Three kinds of Dukkha Here we should mention very briefly the three kinds of dukkha, suffering, according to the teaching of the Lord Buddha. The first one is dukkha dukkha. The second is viparinama dukkha. The third is sankhara dukkha Dukkha dukkha is a very common suffering such physical discomfort as pain, stiffness, itching, numbness, any illness and mental discomfort as unhappiness, sadness, sorrow, worry. The states of this suffering are very conspicuous and common to all living beings. So they are called dukkha dukkha suffering of sufferings. The second type is viparinama dukkha (suffering produced by change). The Buddha regards so-called happiness as viparinama dukkha because it doesn t last

very long. It arises and then passes away changing into unhappiness and suffering. Owing to this nature of changing into suffering, the Buddha said, happiness is viparinama dukkha. Sometimes This change occurs suddenly or somewhat quickly. Finally, there is sankhara dukkha. Sankhara in this case, has the same sense as sankhata. All mental and physical phenomena are conditioned, so they are sankhata and sankhara. They are the effects of their causes. Sankhara here is nama and rupa, the mental and physical phenomena. They arise and very instantly pass away. They never last even a millionth of a second. So they are unsatisfactory and suffering. Why do they pass away? Again, it is because they arise. So they have the characteristic of the incessant arising and passing away. That is why The Lord Buddha said, The arising and passing away of nama and rupa is sankharadukkha. So nama and rupa, mental and physical phenomena that are conditioned are dukkhasacca, the truth of suffering which must be thoroughly realized by a meditator. Dukkha dukkha and viparinamadukkha can be easily understood through theoretical knowledge even without practice of meditation. Yet, we find it difficult to thoroughly realize sankharadukkha because it is very deep and profound to realize. It cannot be realized through theoretical knowledge. To realize it we need to have experiential knowledge acquired by means of the Insight Meditation. The Buddha said, A person who wishes to attain the cessation of suffering, Nibbana, must rightly understand the true nature of mental and physical phenomena (nama and rupa). That is why we practice Vipassana Meditation. The primary purpose of Vipassana meditation is to realize the impermanence of mental and physical phenomena which is sankharadukkha. When we are unable to realize the impermanence of bodily and mental phenomena, we mistakenly take them to be permanent. Based on this belief in the permanency of body-mind process, we foster the idea of an I or a You a person or a being, a self or a soul. When we cling to the idea of a person or a being based on the ignorance of the true nature of body-mind process we have a desire to get something; we want to be a Prime Minister, a President, or a wealthy person. This desire causes many kinds of suffering. When one has a desire to be President, one has to strive in many different ways. Then there is suffering. When one does become president, there is more suffering. There are many more suffering that one will have because of the desire.

Samudayasacca In this way, the desire to be president is the cause of suffering. Similarly, when one has other desires to have a good house, a good car, or good looks one has to work to get them in many different ways, both wholesome and unwholesome. Again, there is suffering. Plainly, desire, attachment and greed are the causes of suffering. They are called samudayasacca, the Truth of the Cause of Suffering. Samudayasacca arises dependent on ignorance of dukkhacacca, the true nature of nama and rupa. When one is unable to thoroughly realize the true nature of mental and physical phenomena, dukkhasacca, one is sure to have many negative mental states (kilesa) such as desire, conceit and so on. Of these negative mental states or defilements tanha is the main cause of suffering. So it is regarded as samudayasacca, the cause of suffering. The word tanha in Pali is conveyed in English by such as greed, desire, craving attachment, grasping, clinging, and the like. Tanha arises dependent on ignorance of dukkhasacca, mental and physical phenomena. If one rightly understands and thoroughly realize the true nature of dukkhasacca, one is able to remove the idea of a person, a being, a self or a soul. Then, there won t arise tanha and all other mantel defilements which are the causes of suffering. Nirodhasacca When tanha, samudhayasacca, has been completely removed there is no suffering at all: suffering ceases to exist. This is nirodhasacca, the truth of the cessation of suffering that must be experienced, sacchikattabba. The Omniscient Buddha said in his first discourse, nirodhasacca is sacchikattaba, the truth that must be experienced. To experience it, it s cause, samudhayasacca, must be completely removed; so samudhata-sacca is pahattabba, the truth that must be completely removed. To remove it one must thoroughly realize dukkhasacca which is nama and rupa that must be thoroughly realized; so dukkhasacca is prinneyya, the truth that must be thoroughly realized. To realize it maggasacca, the Noble Eightfold Path, must be fully developed; so maggasacca is bhavetabba, the truth that must be developed. To develop it we have to practice mindfulness meditation which is also known as Vipassana Meditation. If one develops the Noble Eightfold Path by practicing mindfulness meditation the mindfulness ness gradually becomes continuous, constant, sharp and powerful. It then causes the mind to deeply concentrate on any mental state or physical process that is observed. Then the deep concentration causes the insight to

penetrate and thoroughly realize the true nature of nama and rupa, mantel and physical phenomena. Then the tanha, samudhayasacca, is removed. When tanha, samudhayasacca, is completely removed the suffering, its result, does not arise and ceases. Then the cessation of suffering, nirodhasacca is experienced. To thoroughly realize dukkhasacca and remove samudhayasacca we need to develop maggasacca, the truth of the way leading to the cessation of suffering. Maggasacca They are; Maggasacca is The Noble Eightfold Path that consists of eight factors. Sammaditthi Sammasankappa Sammavaca Sammakammanta Samma-ajiva Sammavayama Sammasati Sammasamadhi right understanding right thought right speech right action right livelihood right effort right mindfulness right concentration All of these eight factors of the path combined are called maggasacca, the Truth of the Way leading to the Cessation of Suffering. It must be fully developed (bhavetabba) When you practice mindfulness meditation you need to purify your morality, sila. Purification of morality, silavisuddhi, is the basic requirement to practice meditation so you have to take up the precepts such as five precepts, eight precepts that must be fully observed. In this way you have purified your speech (sammavaca), your deed (samma-kammanta) and your livelihood (samma-ajiva). Then, based on purification of morility you practice mindfulness meditation with strenuous effort, by being mindful of whatever arises in your body and mind. That strenuous effort is sammavayama and mindfulness is sammasati. When

sammasati becomes powerful you have deep concentration which is sammasamadhi. When the mind tends to go out of mantel factor of the path keeps the mind to the object. This mantel factor is sammasankappa, right thought. In this way the mind is more and more deeply concentrated on the object. Then the penetrating insight realizes the true nature of the object which is either nama or rupa, mentality or physicality. That insight is sammaditi, right understanding. In this way the noble path which consists of the eight factors is maggasacca the truth of the way leading to the cessation of suffering (Nibbana). May all of you be able to develop maggasacca, realize dukkhasacca, remove samudhasacca and finally experience nirodhasacca, the truth of the cessataion of suffering, Nibbana. Sadhu, Sadhu, sadhu.

Vipassana Meditation Guidelines

Preface This collection of sayings by Chanmyay sayadaw is from his teachings given during the 1983 retreat he led at the Malaysian Buddhist Meditation Centre in Penang. They were originally compiled by Venerable Sujiva partly from evening Dhamma talks, but mainly from the daily interviews with the meditators at the retreat. As the context of these sayings was mostly the interview situation between the teacher and the individual student, it would therefore be most useful to read them as if they were personal instruction and advice from the meditation master. The original (1983) booklet was revised by Venerable Pannavaro for the benefit of meditators who took part in Chanmyay Sayadaw s 1989 Vipassana meditation retreats in Australia. It was revised again by Bhikkhu Pesala in 1999, and reprinted by U Rewata, U Khemissara and U Nyanaramsi of Chanmyay Yeiktha for free distribution.

The Practice Vipassana or insight meditation is, above all, an experiential practice, based on the systematic and balanced development of a precise and focused awareness. By observing one s moment-to-moment mind/body processes from a place of investigative attention, insight arises into the true nature of life and experiences. Through the wisdom acquired by using insight meditation one is able to live more freely and relate to the world around with less clinging, fear and confusion. Thus one s life becomes increasingly directed by consideration, compassion and clarity. 1. Mental Noting This is a technique of directing the attention to the mind/body phenomena in order to understand their true nature correctly. The guiding principle in Vipassana practice is to observe whatever arises at the moment of its occurrence by noting the present, one lives in the present. Note attentively and precisely. Superficial noting may make the mind more distracted. When the concentration is weak, the tendency to skip over things can be checked by using the device of labelling. Labelling is not meditation and so is not really necessary, but it is helpful in the beginning. It helps the noting mind to concentrate on the object deeply and precisely. Do persist with the labelling until mindfulness becomes very attentive and sharp, concentration deep, and insight penetrating naturally. Then you may drop it. The meditator will get an appreciation of the purpose of Vipassana meditation by bringing an investigative quality to the noting practice. This exploration can lead to the discovery of the true nature of the mind/body process. 2. Sitting Meditation To prepare for sitting meditation, let body and mind relax as much as possible. Maintain the body in a well-balanced posture. Do not change the posture abruptly or unmindfully during the sitting. If you are about to move, note the intention to move before actually moving To give balance to the practice, every sitting should be preceded by an hour of walking meditation. In the changeover from walking to sitting practice, or vice versa, be careful to keep your mindfulness and concentration continuous.

The starting point in the sitting practice is to establish the attention on the sensations of the abdomen caused by the rise and fall movement. This is done by synchronizing the mental noting or labelling of the movement with the actual experience of those sensations. As the movement of the abdomen becomes steady and clear, increase the number of notings. If the movements are complicated, note them in a general way. If there is a gap between the rising and falling movement of the abdomen, insert the noting of sitting and/or touching (noting sitting is awareness of the characteristic of support of the wind element). Do not disturb the natural breathing by taking sharp or deep breaths. This will make you tired. The breathing should be just normal. When secondary objects predominate, such as sounds, thoughts, sensations, etc., note hearing, hearing, thinking, thinking, feeling, feeling and so on. At first, it is not easy to note such a variety of objects, but with increased mindfulness one is able to do so. So, when secondary objects have passed, then one goes back to noting the primary object, i.e., the rising and falling movements of the abdomen. Although one is taught to begin with watching the rising and falling movement of the abdomen, one must not get attached to it. For it is not the only object, but one of the many varieties of objects in Vipassana meditation. Mindfulness of the movement of the abdomen leads to the direct experience of the wind element. That is, to its specific characteristics of motion, vibration and support. It is then that one can rightly know the real nature of the wind element, thereby destroying the false view of self. 3. Walking Meditation Take the walking meditation seriously. By merely doing the walking meditation alone, it is possible to attain the highest Enlightenment (Arahantship) Begin this practice by bringing your attention to the foot. Then note the step part by part as you follow the movement with sharp attention. Mentally noting right, left as you make the steps while walking. Keep the eyes half-closed and fixed on the ground about 6 feet ahead of you. Avoid looking at the foot during walking, or you will become distracted by it. Do not let the head bend too low because this will very quickly cause strain and tension in your posture.

The objects to be noted are increased gradually. That is, the number of parts of the step observed is gradually increased. At the beginning of a walking meditation period, note one part only for about 10 minutes: left, right and so on. Then note your walking in 3 parts, lifting, pushing, dropping, etc. Finally, increase the noting to, intending, lifting, pushing, dropping, touching, pressing. Please consider this. The mind is sure to wander off quite a few times during a walking period of one hour. So do not look around here and there during walking meditation. You have had, and will have, many more years to look around. If you do it during the retreat, you cannot attain deep concentration. The wandering eye is a difficult problem for the meditator. So notice the desire to look around until it has disappear. For the practice to be effective, at least 6 hours of walking and 6 hours of sitting meditation with 6 hours of observing general activities each day is recommended. 4. Mindfulness of Daily activities Awareness of daily activities is the very life of a meditator. Once one fails to observe an activity, one loses one s life, as it were. That is, one creases to be a meditator, being devoid of mindfulness, concentration and wisdom. The faculty of mindfulness becomes powerful by constant and uninterrupted awareness of every activity throughout the day s practice. Constant mindfulness gives rise to deep concentration, and it is only through deep concentration that one can realize the intrinsic nature of mental and physical phenomena. This then leads one to the cessation of suffering. Failing to note daily activities creates wide gap of unmindfulness. Continuity of noting is needed to carry the awareness forward from one moment to the next. With this kind of practice there are many new things to discover every day. During the retreat, all you need to do is to be mindful. There is no need to hurry. The Venerable Mahasi Sayadaw compared a Vipassana meditator to a weak invalid, who by necessity moves about very slowly. Doing things very slowly helps to make the mind concentrated. If you want the meditation to develop, you must get accustomed to slowing down. When a fan is turning fast, you cannot see it as it really is, but when it is turning slowing, then you can see. Therefore you need to slow down significantly to see the mental and physical processes as they really are.

When you are surrounded by people who are doing things in a hurry, be oblivious of your surroundings. Instead, note your own mental and physical activities energetically. Talking is a great danger to the progress of insight. A five minute talk can wreck a meditator s concentration for the whole day. 5. Pain and Patience Pain is the friend of the meditator. Do not evade it. It can lead you to Nibbana. Pain does not have to inform you of its coming. It may not disappear, but if it does, you may cry over it, for your friend has gone away. Pain is observed not to make it go away, but to realize its true nature. Pain is the key to the door of Nibbana. When concentration is good, pain is not a problem. It is a natural process. If you observe it attentively the mind will be absorbed in it, and discover its true nature. When pain comes, note it directly. Ignore it only if it becomes overpoweringly persistent. It can be overcome by deep concentration brought about by continuous mindfulness. If intense pain arises during walking meditation, stop occasionally and observe it. Be patient with anything and everything that stimulates your mind. Patience leads to Nibbana impatience leads to hell. 6. Noting Mental States When noting mental or emotional states, do it quickly, energetically and precisely so that the noting mind is continuous and powerful. Then thinking stops by itself. Unless you can note the wandering thoughts, you are already defeated when attempting to concentrate the mind. If your mind is inclined to wander, it indicates that you are not really noting thoughts energetically enough. The acquired ability to do this is indispensable. If you are aware of the contents of thoughts, they will tend to go on. If you are aware of the thought itself, then thinking will cease.

Do not be attached to thinking and theory. Meditation is beyond time and space. So do not be caught up with thinking and theory. Insight will arise with deep concentration, but logical and philosophical thinking comes with shallow concentration. Drowsiness can be overcome by putting in more effort. Labelling activities vigorously is helpful. Note sleepiness energetically, if you accept laziness, you will go on half-sleep. Actually, the energy to note is always there. The trouble is that you are reluctant to do it. The mental attitude is very important. So, do not be pessimistic, if you are optimistic, you offer yourself an opportunity. Then there is satisfaction in every situation and there will be less distraction. A human being has a great variety of abilities and the strength to do many things. If you want to develop this meditation to its ultimate goal of liveration, you will need to put a determined effort into the practice. If you put in this all-out effort, you will achieve the final liberation from habitual clinging, fear, confusion and all kinds of suffering.

Guidance for Interviews All meditators report daily to the meditation teacher. They report on what they have noted and experienced during that day s practice. The teacher will suggest any corrections, give further instructions and try to inspire the meditator onto further progress. During interviews try to describe: What was noticed of the rising and falling movement Feelings/sensations Imagination/ideas Mindfulness of daily activities Describe each of these in detail. Try to be concise and to the point. During the interview do not pause to wait for remarks from the teacher. Only after you have reported all your experiences will any remark be made. Please listen carefully to all the instructions from the teacher and follow them diligently. If there is any doubt, please ask the teacher. When asked a question, answer it directly. Please do not speak about something else. Report all experiences even if they seem unimportant to you. Many meditators find that making short written notes immediately after each meditation is helpful, but one should not make it a point to attempt to remember while meditating. This will disturb concentration.

The Training Precepts Moral integrity serves as the basis for the development of concentration which is essential for the cultivation of Vipassana meditation. During retreats, all participants are expected to observe the eight or nine precepts. Homage to the Buddha Namo Tassa Bhagavato Arahato Sammsambuddhassa Homage to the Blessed One, the Noble One, the Fully Enlightened One (3 times) The Three Refuges Buddham saraam gacchmi. Dhammam saraam gacchmi. Sagham saraam gacchmi. I go to the Buddha as my refuge I go to the Dhamma as my refuge I go to the Sangha as my refuge Dutiyam pi Buddham saraam gacchmi. Dutiyam pi Dhammam saraam gacchmi. Dutiyam pi Sangham saraam gacchmi. For the second time Tatiyam pi Buddham saraam gacchmi. Tatayam pi Dhammam saraam gacchmi. Tatayam pi Sangham saraam gacchmi. For the third time

The Eight Precepts 1. Ptipt verama-sikkhpadam samdiymi. I undertake the precept to refrain from killing living beings 2. Adinndn verama-sikkhpadam samdiymi I undertake the precept to refrain from taking what is not given 3. Abrahmacariy verama-sikkhpadam samdiyi I undertake the precept to refrain from all sexual activity 4. Musvd verama-sikkhpadam samdiymi I undertake the precept to refrain from wrong speech 5. Sur-meraya-majja-pamdahn verama-sikkhpadam samdiymi. I undertake the precept to refrain from taking any kind of intoxicant which could cloud the mind and cause heedlessness. 6. Viklabhojan verama-sikkhpadam samdiymi. I undertake the precept to refrain from eating at the wrong time (between noon and dawn). 7. Nacca-gta-vdita-viskadassana-mlgandha-vilepana-dhraamadana-vibhsaahn verama-sikkhpadam samdiymi. I undertake the precept to refrain from dancing, singing, music, and unseemly shows; from the use of garlands, perfumes, cosmetics and jewellery that aim to beautify and adorn the person 8. Uccsayana-mahsayan verama-sikkhpadam samdiymi. I undertake the precept to refrain from using high and luxurious seats and beds. N.B. For Navanga Uposathasla the ninth precept is Mettsahagatena cetas sabbvanta loka pharitv viharmi I will live radiating my loving-kindness towards all sentient beings in the world.

Chanmyay Sayadaw s 45 th Dhamma Mission (June To November 2010) Thailand, England, Finland, America June 17-22 June 23- July 3 July 4 9 July 10 Nov 3 Nov 5 Bangkok The United Kingdon Finland & Sweden The United States Arrived at Yangon (U Hla Htay accompanied Sayadaw to serve as a lay attendant)

Chanmyay Sayadaw s 46 th Dhamma Mission November 25, 2010 To February 24, 2011 Thailand, Malaysia, Singapore, Indonesia November 25 November 26-Dec 7 December 9-23 December 24 December 25-Jan 3 January 4 January 5-18 January 20 January 22-Feb 10 February 11-13 February 14-23 February 23 February 24 To Bangkok, Thailand YBAT Retreat, Thailand Dhammodaya Retreat To Malaysia Subang Jaya Retreat, Malaysia To Singapore Singapore Retreat To Jakarta, Indonesia Bacom Retreat, Indonesia To Belitung, S. Sumatra Semerang Retreat To Jakarta To Yangon

CHANMYAY YEIKTHA MEDITATION CENTRES AT HOME Chanmyay Yeiktha Meditation Centre 55 A, Kaba Aye Pagoda Road Mayangone P.O. Yangon 11061 MYANMAR Tel : 95 1 661479 ; 951 652585 Mobile : 95 9 500 9331 Fax : 95 1 667050 Email : chanmyayinform@gmail.com Website : www.chanmyay.org Chanmyay Yeiktha Meditation Centre Satipathana Road, Shansu, Hmawbi Myanmar Tel : 95 1 620321 Mobile : 95 9 5191226 Email : chanmyayinform@gmail.com Chanmyay Yeiktha Meditation Centre Toe Gyi Kone Village Near Aneeskhan Railway Station Pyin Oo Lwin Myanmar Tel : 95 85 50259 Email : chanmyayinform@gmail.com Chanmyay Yeiktha Meditation Centre Aye Tharyar Industrial Zone Taung Gyi southern Shan States, Myanmar Tel : 95 81 27600 Email : chanmyayinform@gmail.com

Chanmyay Yeiktha Meditation Centre No. 6, In Bu, A Road Leway, Naypyi daw Tel : 95 67 30479 Email : chanmyayinform@gmail.com Chanmyay Yeiktha Meditation Centre Tarlay, Thawtar Aye Quarter, Hinthada, Myanmar Tel : 95 44 22838 Email : chanmyayinform@gmail.com Chanmyay Yeiktha Meditation Centre Beside Asia Highway Kalay Tamu Road Htantapin Quarter, Tamu Sagaing Province, Myanmar Tel : 95 73 40745 Email : chanmyayinform@gmail.com

CHANMYAY YEIKTHA MEDITATION CENTRE ABROAD Dhammodaya Chanmyay Yeiktha Meditation Centre 45/1 Mu4 Tambol Tanon Kard Ampur Maung Nakorn Pathom 73000 Thailand Tel : 66 1 810 9632 Email : dhammodaya@hotmail.com Dhammodaya Myanmar Vihara 30 Mackey Drive, Ashburton Petermarizberg 3200 South Africa Tel : 27 333 261 463 Email : mabasa@iafrica.com Chanmyay Satipathana Vihara 9, Harriet Lane Springfield, ILL 62702 U.S.A Tel : 1 217 726 960 Website : www.chanmyayusa.org!"# $ %&'( )*+') ', +)( -,.(/ 0.0 ".0.#. 1 /!.223,!"34