Talk Thirteen: Dealing with Some Problems (Step by Step)

After practising for many years, or when tiredness arises, a yogi may become lazy or weary of practice. These are manifestations of kilesa-māra, the corruption of defilements. When a practitioner becomes well known, gains followers, or receives offerings (lābha), many forms of kilesa-māra may arise and obstruct practice.

When knowledge is sharp, refinement of the mind develops, and the yogi may begin to see objects of desire—such as people or beings. One should not follow them, but instead contemplate them. The yogi may also hear sounds or voices. This happens because anicca is not being seen clearly at that moment.

Therefore, one should not fall into hesitation or uncertainty, should not think about them, and should not be afraid of fearful appearances. Whatever arises must be contemplated. Whether it seems right or wrong, one should simply watch and observe it.

With sati and ñāṇa, all phenomena arise and dissolve. If mindfulness is lost and the yogi stops following phenomena closely, obstructions affect the anicca process, and insight knowledge declines. Therefore, without continuous mindfulness, sustained practice, and perseverance, insight cannot be maintained.

Note. In the Burmese tradition, meditation practice always begins with the preliminary duties (see Talk Two). This is because, through long saṃsāra, there are unseen beings and accumulated kamma, and as a result obstructions and disturbances may arise during practice—most often during samatha.

There are accounts of such incidents, for example during long periods of solitude, as described by Ven. U Ādiccaramsī in Eighteen Days in Solitude. Therefore, the tradition emphasizes four protective meditations:

The Kanni meditation system places strong emphasis on these protective practices.

Sometimes, due to the power of samādhi, light may appear, objects may be seen, or even knowledge of past lives may arise. If these experiences are taken as strange or extraordinary, ignorance increases, and thoughts proliferate. (See Sayadaw U Candimā’s own account of practice in The Noble Search.) Any worldly attainments are unworthy of clinging. Therefore, Sayadawgyi consistently emphasizes listening to Dhamma talks first, and only then practising.

All these experiences occur due to the sharpening of knowledge. Whatever refined objects arise—with the sole exception of Nibbāna—the yogi must contemplate their impermanent nature.

When there is over-effort, samādhi is not strong enough to clearly discern anicca. Knowledge and thought may arise together. For example, one hears a sound, contemplates it, and then a thought follows. These thoughts must also be contemplated.

As one approaches realization of the Dhamma, it is essential to contemplate whatever arises. At the crucial stage of the knowledge of disenchantment (nibbidā ñāṇa), the yogi must continue practising without getting up or stopping the practice until Path knowledge (magga ñāṇa) arises.

If one gets up from the seat at this stage, it is very difficult to regain that level of knowledge. Even if it can be regained, one may need to practise again for a month, a year, or even an entire lifetime.

Yogis must remember that when defilements become thinner, this is precisely the time when they must turn away from them in the direction of freedom and liberation. If defilements are taken lightly, they will instead oppress the yogi even more.

At the time when many instances of anicca are being seen, this is not seeing with the physical eyes. Paramattha dhammas cannot be seen visually in this way. If something is seen visually—such as images of skeletons or corpses—then these are samatha objects, not vipassanā dhammas.

At the stage of the knowledge of disenchantment (nibbidā ñāṇa), both bodily and verbal behaviours change. Sīla becomes firmly established, and there arises a strong wish to be liberated from dukkha (or anicca). This longing for liberation is known as muñcitukamyatā ñāṇa (knowledge of desire for deliverance).

At this stage, the lifespan of anicca becomes uniform and can no longer be contemplated by naming phenomena (such as vedanā, mind, etc.). The process is too rapid for conceptual differentiation.

This level can be described as dhammānupassanā. The Sayadaw illustrated this using the simile of the elephant’s footprint: whatever arises is contemplated at the same level. This is known as equanimity—phenomena can be contemplated calmly, without effort. At the same time, the contemplative knowledge (ñāṇa) itself becomes equanimous. Prior to this stage, discernment of anicca may still be accompanied by joy.

Sayadawgyi explained that Path knowledge arises at the heart-base. The mind also contemplates at this point. It is like sitting at the centre of a spider’s web. Before this, the yogi has to contemplate phenomena according to where they arise—eye-base, ear-base, and so on—so the mind is still moving. At this stage, however, the mind becomes steady and unmoving.

There are two modes of instruction:

1. The teacher gives only the foundational guidance, and the student practises independently. Only when problems or difficulties arise does the student approach the teacher for clarification and advice.
2. The teacher gives complete and detailed instruction on the entire practice, as exemplified in Mogok Sayadaw’s Dhamma talks.

This was also the case in the Buddha’s time.

Regarding contemplation during eating, some practitioners experience strong craving related to taste. In such cases, one should first apply the perception of repulsiveness with respect to nutriments before eating (as described in the Visuddhimagga). After some reflection, and while eating, one then practises satipaṭṭhāna contemplation.

(Here, the Mahāsi system is particularly effective, as it leads the yogi to become disenchanted with eating and food through direct insight.)

For those who are not greedy for taste, eating can be carried out with satipaṭṭhāna contemplation. In some practitioners, however, the perception of repulsiveness becomes so strong that food appears disgusting, and they are unable to eat due to the arising of aversion.

Note. In some Thai forest monasteries, monks are allowed to eat for only fifteen minutes. As a result, they must eat quickly and cannot enjoy the taste. There are many valid ways of contemplating food and taste from the standpoint of the Dhamma, depending on one’s skill and disposition. For example, one may apply the Four Truths of dukkha, particularly saṅkhāra-dukkha, which is a broad and penetrating contemplation that can lead to deep dispassion toward craving.

From experience with the Mahāsi system, careful mindfulness while eating—observing each movement and sensation in detail—leads the yogi to become genuinely weary of eating and food. Any sensual pleasure exists only between two moments of saṅkhāra-dukkha. Thus, every assāda (gratification) is always surrounded by ādīnava (danger). The pleasure is extremely brief when compared with the danger.

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