The Process of the Four Satipaṭṭhānas (With an Open Mind)

The Process of the Four Satipaṭṭhānas (T 8, Burma)

(Based on a talk given during a seven-day vipassanā retreat)

During the first three to four days, practice mainly involves extensive contemplation of the body (kāyānupassanā). With sustained noting, practitioners gradually arrive at the contemplation of feelings (vedanā). At this stage, painful feelings often become prominent. Severe pain may arise, and this is encountered both in sitting and walking meditation.

For beginner yogis, the pains encountered are often coarser, whereas experienced yogis are usually able to overcome them more effectively. After contemplation of feelings, yogis proceed to the contemplation of mind (cittānupassanā). This progression accords with what the Buddha taught and unfolds naturally through the practice—it is a process, not something to be forced.

After overcoming coarse painful feelings (dukkha-vedanā), yogis may encounter pleasant feelings (sukha-vedanā), including what are known as insight corruptions. Following this, neutral feeling (upekkhā-vedanā) arises and gradually becomes more refined.

At this point, however, hindrances may arise in the mind, often manifesting as restlessness. If the object of contemplation is not clear, contemplative knowledge weakens. This is part of the natural Dhamma process (niyāma).

Initially, why were the objects clear? Because with coarse material phenomena (rūpa), the mind itself is also coarse. As the cultivated mind becomes more refined, phenomena such as rising and falling are no longer perceived as clearly. Likewise, the objects of sitting and touching become refined to the point that touching is no longer distinct.

When clarity is lost, the contemplative mind becomes unclear with respect to the objects, and the yogi may feel dissatisfied with the practice. At that time, low spirits, restlessness, and discursive thinking may arise, sometimes accompanied by worry, such as: “Did I do something wrong?”

However, the practice is not deteriorating—it is developing. Yogis encounter experiences in accordance with their level of knowledge. For this reason, the Buddha taught contemplation of mind after contemplation of feelings.

This stage is neither easy nor difficult in itself; it depends on the individual. The real difficulty lies in not knowing the method, not following the instructions, or not applying sufficient effort.

On Effort, Perseverance, and Contemplation of Mind

For some practitioners who know the method and apply effort correctly, the practice is easy from the beginning to the end. For others, it appears difficult. This difference is not inherent in the Dhamma itself but arises from differences in the way of practice.

When worldlings encounter greed, anger, and delusion, they are often unable to face them directly and instead respond with struggle, perseverance mixed with aversion, or giving up. Therefore, it is essential to overcome all arising mental states through contemplation. People encounter dukkha because they are unable to contemplate with mindfulness (sati) and wisdom (paññā) so as to understand the nature of the mind.

It is very important to continually examine one’s own mind. The good or bad states of others are not one’s responsibility and should not be allowed to interfere with insight practice. Insight practice is the task of the mind itself. Therefore, contemplation of mind is crucial. When one knows that a mental state is unwholesome, one can abandon it. This process is like a detective following closely behind, observing and checking the mind moment by moment.

In the beginning, however, direct contemplation of mind is not appropriate. The reason is that the mind is subtle, refined, and deceptive, easily leading to imagination and conceptual proliferation.

Note on Method and Individual Differences

[Contemplation cannot be taken as a fixed rule; it depends on the individual and their character. Mogok Sayadaw often emphasized cittānupassanā, stating that for him it was effective in dispelling diṭṭhi and discerning anicca.

Venerable Ādiccaramsi (U Sun Lwin) once commented that, according to his experience, many yogis fail when practicing cittānupassanā, and that body contemplation is generally easier. On one occasion, he instructed a yogi to contemplate the body, but when no progress occurred, he changed the meditation object to the mind. After that, the yogi was able to continue successfully.

The commentarial tradition also suggests that those who contemplate the mind require strong samādhi.]

Proper Sequencing in Practice

First, one should thoroughly contemplate body and feeling. Only then does one arrive naturally at contemplation of the mind. When the mind follows its desires, it becomes coarse; therefore, one should not give it free rein. At the same time, suppressing the mind is also incorrect, as suppression creates further tension and reaction.

The Buddha’s Middle Way—neither indulgence nor suppression—is profound and invaluable.

During practice, if strong rapture (pīti) arises, it should not be controlled. Instead, one should contemplate the desire to control. One must not go against nature, which is anattā. Where suppression is present, reaction inevitably follows.

On the Arising of Elements and the Danger at the Time of Death

The elements (dhātu) that frequently arise within the aggregates (khandha) can, at the time of near death, overwhelm the mind and body. For example, the arising of the wind element may produce intense and uncontrollable movements of various kinds. These experiences should not be taken lightly. However, one should not be afraid. The Dhamma is not frightening you; rather, it is warning you.

Therefore, greater effort must be applied in practice. Unfortunately, most people are unaware of this danger or fail to remember it, continuing to perform all kinds of unwholesome actions rooted in ignorance and delusion. As a result, the four great elements frequently arise in an uncontrolled manner within the aggregates.

Some people may directly experience the oppressive nature of the elements at the time of dying. For example, excessive sweating, internal heat, or bodily bloating may arise. If such experiences occur during the dying process and one is unable to bear them due to ignorance or delusion, the result will be unfavorable. The future rebirth will be far worse than the present experience of dying dukkha.

Mogok Sayadaw clearly stated: “Do not fear the arising of lobha, dosa, and moha. What should be feared is not contemplating them.” When these defilements are contemplated, they arise only briefly. Over time, the defilements become thinner, and eventually they disappear.

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